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LECTURES 



ON 



PILGRIM'S PROGRESS 



BY 



REV. JAME^ RODGER^, D.D., 



ALSO, 



A Stelcli of tie iutlior's Life and h 



BY 



I^EY. WM. M. M'ELWBE, D. D. 



'^S.f 



b APR 21 18B4 



PITTSBURGH ; 



UTERE, 6HINKLE & CO., PRINTERS AND STATIONERS, 145 WOOD 8TBEII. 

1883. 










Entered according to Act of Congress, In the year 1883, by " The United Presbttekian 
Orphans' Home, of North America," in the Office of the Librarian of Congress, at 
Wash ngton, D. C. 



These Lectures on Pilgrim's Progress were not prepared 
with a view to publication. 

The friends of the author, knowing his ability as an ex- 
positor of the Scriptures, requested during his last illness, 
his sermons and lectures for publication. To all these 
proposals he constantly objected. However, afterward he 
said to his wife, " You may gather up those lectures on 
Pilgrim's Progress and publish them if you think it will 
do any good." 

Mr. Kodgers first began the delivery of these lectures 
on Sabbath evening to his Bible class. He desired to in- 
terest the young people in Bible study, and he believed this 
could be done in a way at once profitable and interesting, 
by showing that Bunyan's characters and places were indeed 
but borrowed from the Word of God, and skillfully inter- 
woven into the life of his pilgrims. The Bible class soon 
filled the house, and standing room was in demand. Mr. 
llodgers was therefore compelled to enter the pulpit and 
continue in the form of lectures what was first intended 
as Bible class recitations. The people were edified and 
sinners converted ; many were added to the church. 

The writer was requested to prepare these lectures for 
publication. There were many suggestions made as to the 



best way of presenting them to the public. We concluded 
however that the best way was to publish them as we found 
them, leaving the reader to do all the writer could have 
done, — where the author has not written fully — put his 
own thoughts in the place of another's. 

These lectures are a very plain Bible exposition of the 
way from the City of Destruction to the Celestial City. 
If this book helps one soul in its pilgrimage by causing a 
more diligent study of the Word of God, we know that 
the desire of the author in their presentation, would be 
again accomplished, and the writer would always rejoice 
that these were given to the public. It will be in place 
here to say : That it is the expressed desire of the widow 
and children of Mr. Rodgers, that the proceeds of this 
book should be given to the United Presbyterian Orphan 
Home. This is most fitting, as during the life of Mr. 
Rodgers, by many of his efforts (one recorded in this book) 
he made manifest that he was the special friend of the 
orphan. 

The sketch of his life and labors was prepared by his 

life-long friend, the Rev. Wm. M. McElwee, D. D. This 

sketch was first prepared for a separate publication, but was 

so revised as to fill the place now occupied. This sketch 

will be interesting not only to friends but to young people 

just choosing the work of life, as well as to all young men 

in the ministry. 

Jas. M. Fulton. 
Allegheny, Pa. 



I N DKX. 

PAGE. 

Preface, - -- - iii-iv 

The Life of Eev. James Rodgers, D. D. - - - - 1-73 

LECTURE I.— Pilgrim's Progress. 

Author. — Times and circumstances under which written. — 
Bunyan's youth. — His marriage. — Conversion. — Exter- 
nal reformation. — Self deceived. — Discourse with poor 
women. — Chooses his company. — Temptations. — Bed- 
ford church. — Mr. GifFord. — Bunyan's ministry. — His 
imprisonment. --------75 

LECTURE II.— The Sinner Awakened. 

Parable.— Its nature and object. — The dream. — Descrip- 
tion of the Pilgrim. — Behavior at home. — Treatment by 
family. — Meets Evangelist. — Honor given the Gospel 
ministry by Bunyan. — Christian and Evangelist. — The 
awakened sinner. — Directions given by Evangelist. - 95 

LECTURE III.— The Pilgrim's Temptations. 

Christian starts. — Temptations from family. — Desire him 
to return. — His conduct. — Temptations from worldly 
neighbors. — Obstinate and Pliable. — Obstinate returns. — 
Slough of Despond. — Pliable returns. — Christian and 
Help. 109 

LECTURE IV.— Worldly Wiseman. 

Small temptations. — Village of Morality. — Carnal Policy. 
— Legality. — Bunyan's fall. — Mount Sinai. — Evangelist's 
counsel. ... .. --.. 124 

LECTURE v.— Wicket Gate. 

Christ the believer's way. — Structure of Wicket Gate.-^- 
Christian knocks. — Good-Will. — Beelzebub's attack. — 
Christian admitted. — Bunyan's experience. — Conversa- 
tion between Christian and Good- Will. — Good- Will's 
Directions. — Christian's burden. .... 140 

LECTURE VI. — House of the Interpreter. 

The Interpreter. — Christian and Interpreter. — The won- 
derful picture. — Qualifications of a faitliful minister. — 
The large parlor. — Passion and Patience. — The man 
and the fire. — The palace. - - - - - - 157 

V 



VI. INDEX. 

PAGE. 

LECTUKE VII. — House of the Intekpreter — Continued. 

Man in the iron cage. — Christian's interview. — Present 
and former condition of this man. — Cause of his present 
state. — Christian and Interpreter. — Dream of Judgment 
Day. — Sight of the Cross. — Christian loses his burden. 172 

LECTUEE VIII. — Christian with False Professors. 

Classes represented by Sloth, Simple and Presumption. — 
Christian warr.s them. — Formality and Hypocrisy. — 
Character. — Classes represented. — Hill of Difficulty. — 
Spring. — The two ways. 188 

LECTURE IX.— Hill of Difficulty. 

Christian meets with increased difficulties. — Arbor. — Falls 
asleep. — Loses the roll. — Awakened. — Meets Timorous 
and Mistrust. — Misses the roll. — Seeks. — Overtaken by 
night. — Palace Beautiful. — Two lions. — Watchful. - 205 

LECTUEE X —House Beautiful. 

Watchful and Christian. — Duty of the Church. — Christian 
enters. — Eeception. — Conversation with Discretion, 
Piety, Prudence and Charity. - - - - - 221 

LECTUEE XI. — House Beautiful — Continued. 

The Lord's Supper observed. — Duty and privilege. — The 
Upper Chamber. — Ancient Eecords. — The Armory. — 
Delectable Mountains. ------ 238 

LECTUEE XII.— Valley of Humiliation. 

Christian enters the Valley. — Prudence, Piety and Charity 
leave Christian. — Apollyon. — Conflict. — Christian con- 
quers. --------- 2o4 

LECTUEE XIII. — Valley of the Shadow of Death. 

Dangers of the Way. — Presumption and Despair. — Wrath 
of Hell. — Temptation. — Encouragements. — Eeceives 
light and passes through in safety. . - - - 272 

LECTUEE XIV.— Christian with Faithful. 

Christian's vainglory. — Experiences of Christian and 
Faithful contrasted. — Christian's example. — Pliable. — 
Wanton. — Adam the First. — Moses. — Valley of Humil- 
iation. — Shame. ------- 289 

LECTUEE XV.— Talkative. 

His character. — Meeting with Faithful. — Evidence of 
Christian character. — Christian exposes Talkative. — 
Faithful tests Talkative. — Found wanting. - - 307 



LECTURE XVI.— Vanity Fair. page. 

Evangelist meeting Christian and Faithful. — Christian 
and Faithful enter Vanity Fair. — The Merchandise. — 
Reception of the Pilgrims. ----- 325 
LECTURE XVII.— Vanity Fair— Continued. 

Wonder, ridicule and persecution. — Pilgrims arrested. — 
Imprisonment. — Led in chains. — Pilgrim's behavior. — 
Trial. — Judge Hate-Good. — The Witnesses. — Three 
legal enactments. — Faithful's execution. - - - 343 

LECTURE XVIII.— By-Ends. 

Discourse with Christian and Hopeful. — By-Ends' com- 
panions. — Christian putting them all to silence. — 
Cannot serve God and Mammon. - - - - 361 

LECTURE XIX.— Demas and the Silveb Mine. 

Danger of excessive love of the world. — Plain Ease. — 
Hill Lucre. — Demas. — Christian and Hopeful's experi- 
ence. — By-Ends and his companion go over to Demas 
and are lost. — The Monument. — Hopeful's joy over their 
deliverance. ..----.. 380 

LECTURE XX. — Giant Despair and Doubting Castle. 

The Pilgrims in a state of high spiritual enjoyment and 
its cause. — River of God. — Green Trees. — Meadows.— By- 
path Meadow. — Vain-Confidence. — Darkness overtakes 
the Pilgrims. — Taken by Giant Despair. — Tempted. — 
Their deliverance. - - - - . - 397 

LECTURE XXL— The Delectable Mountains. 

Trial and comfort. — The four Shepherds. — The sleep. — 
The conversation. — The dead men. — The blind men. — 
The door in the side of the hill. — Sight of the Celestial 
City. - - 414 

LECTURE XXII. — Ignorance, Little-Faith and Turn- A way. 
Pilgrims meet Ignorance. — The man turned back to Per- 
dition. — Turn-Away. — Little-Faith. — His experience 
with the three robbers.— Rescued by Great-Grace.— Little- 
Faith's Misfortune. — Christian and Hopeful. — Christian's 

advice, - - - - 428 

LECTURE XXIIL— The Flatterer, The Atheist and The 
Enchanted Ground. 
Peculiar dangers arising from Flattery. — Different forms 
of Flattery. — The Shining One. — Punishment inflicted. — 
Meet Atheist. — Conversation. — Two classes of Scoffers. — 
Enchanted Ground. — Means taken for crossing this 
ground in safety. ....... 443 



LECTURE XXIV.— Hopeful's Experience. paoe. 

The Conversation with Ignorance. — Christian and Hope- 
ful converse about the believer's experience. — Advan- 
tages of such conversation. — Bunyan's own experience. 
— Three things natural to unregenerate man. — The 
means of awakening the sinner. — The only remedy 
for an awakened soul. — Conversation with Ignorance. 
— Christian points out his dangerous position. - - 459 

LECTURE XXV. — Discourse Respecting Ignorance and 
Temporary. 
True grounds of Justification. — Ignorance of this among 
professed believers. — Pilgrims' conversation. — Dis- 
tinction as to the different kinds of fear. — Reasons for 
self-righteous hypocrites endeavoring to stifle convic- 
tions. — Temporary. — Character, and reasons for his 
conduct. - - - - . - - - 475 

LECTURE XXVI.— The Land of Beulah. 

What is meant by Beulah. — Description of the Land. — Min- 
istry of Angels. — Pilgrims view the City. — Two Diflicul- 
ties. — Two classes to whom a season of rest is granted 
before passing the River of Death. ... - 488 

LECTURE XXVII.— The Passage of the River. 

Pilgrims' feelings at sight of the river. — They inquire after 
another way. — Experience of the believer in the hour of 
death. — The Unbeliever. — Pilgrims enter the river. — 
Christian's experience. — Hopeful comforts him. — Cause 
of fears. — Pilgrims safely over and are met by the Shining 
Ones. — Their conversation. . . - - - 502 

LECTURE XXVIII.— Entrance into the Holy City. 

Angels with Hopeful and Christian. — Met by heavenly 
host. — Joy of Angels. — Character of the redeemed. — Cer- 
tificate presented. — The song of redeeming love. — Con- 
trast between the end of Christian and Ignorance. - - 516 



TH E LIFE 



Rev. James Rodgers, D. D. 



The world to which departed souls are transferred is 
called in the Holy Scriptures "The land of forgetfulness." — 
Psalm 88: 12. It is so called not because disembodied 
spirits forget all that they have seen and known in this 
world, but because they themselves are commonly forgotten 
by those whom tiiey have left behind. To help the mem- 
ory of the living various expedients have been devised and 
brought into use. The bodies of the worthy dead have 
been embalmed; exact likenesses liave been carved in brass 
and marble and set in conspicuous places; pictures on can- 
vas have been drawn with artistic skill, carefully preserved 
and shown to many ; and pen portraits liave been prepared 
and muhi[)lied and distributed. But in despite of all 
known expedients, forgetfulness prevails in every portion 
of the habitable earth. It will be said that the capacity 
of the human mind is limited and it is therefore impossible 
that the people of any community should have a distinct 
recollection of all the excellent ones that went before them. 
The objection is not witiiout weight. But surely we may 



2 THE LIFE OF 

and onglit to remember those who have been a great bless- 
ing to the land and to the church. This the Lord requires, 
{Heb. 13: 5,) and in keeping his commandment there is 
great reward. By viewing and considering the character, 
ways and doings of distinguished persons, we may expect 
to gather light and encouragement in the narrow way that 
leadeth to life; and to qualify ourselves for imparting light 
and encouragement to others. The following lines of 
Longfellow, while beautiful as to the terms employed with 
their cadences, are at the same time altogether just and true : 

" Lives of great men all remind us 

We can make our lives sublime, 
And departing leave behind us 

Footprints on the sands of time. 
Footprints tliat perhaps another 

Sailing o'er life's solemn main 
A forlorn and shipwrecked brother 

Seeing, shall take heart again." 

If in the pursuit of biographical studies we should fail 
through some adverse influence to gather a golden harvest 
for our own use and the use of others, we will at least ac- 
quire the honor of being co-workers with him who hath 
promised that the righteous shall be in everlasting remem- 
brance; and thai they who turn many to righteousness 
shall shine as the firmament and as the stars foret^er and 
ever. With these views ^the memoir of James Rodgers 
was undertaken some time ago, and is now submitted to 
the Christian public. 

James Rodgers was one of the latest products of the 
Eighteenth century, being born in the Emerald Isle, Ty- 
rone county, near the town of Omagh, on the 22d day of 
December, A. D. 1800. His father, William Rodgers, 
was a farmer in moderate circumstances and in good repute. 



REV. JAMES RODGERS, D. D. 3 

His mother's maiden name Avas Hannah Ramsey. Both 
parents were members of the Irish Presl)vterian Church, 
walking like Zacharias aud Elizabetli in all the statutes 
and eommandments of the Lord blamelessly. Their family 
was not large. It included a daughter called Kancy, born 
in 1794, and three sons, James, Jacob and Xixon, of whom 
James was the second in age. The Christian character of 
the parents, and their connection with the protestant church, 
brought great advantages to their children. They taught 
them all, and James particiilarily, "in connection with the 
common ])rinciples of our holy religion.*' They taught 
him to believe that God sees through the thickest darkness 
as well as at noonday; and' in the secret chamber as well 
as in the open street. They taught him to fear and wor- 
ship the Father of Spirits, to endeavor in all cases to do 
his will and to be diligent in improving his time as he 
would have to account to God for the improvement or 
abuse of it. Most of those who will read this sketch 
have been favored with the instructions of Christian parents 
as was James Rodgers, but few, it is feared, aj)i)reciate the 
mercy according to its worth. AVhat would any of us be 
this day had we been born on the banks of the Ganges or 
in the interior of benighted Africa? Had James Rodgers 
been born of catholic parents in-the southern portion of 
Ireland, where popish darkness reigns, he might have been 
redeemed and regenerated, but it is not probable that his 
course would have been upward and onward as it ^vas. 
Writing a letter to one of his friends, John Randolph, of 
Roanoke, a great orator and statesman, reminded his friend 
that he had been accused of atheism by political opponents, 
and in truth he added, " I would have been an atheist had 



4 ■ THE LIFE OF 

not my sainted mother taught me to fold my hands together 
and to say, looking up, 'Our Father who art in Heaven, 
<fec.' " A greater statesman than Randolph, and perhaps 
a greater orator, certainly a more profound thinker, gave 
out this counsel to the people of the church and of the 
world, " Train up a child in the way in which he should go, 
and when he is old he will not depart from it." The promise 
by which Solomon sought to enforce his counsel was liter- 
ally verified in the case of James Rotlgers. Being led into 
the narrow way when he was a child, and taught to walk 
therein, in after years he never turned aside but went for- 
ward to the end of his course with unwavering steps. In 
the higher walks of learning his parents were unable to go 
before him pointing out the way, but they allowed him 
exemption from the labors of the farm and furnished him 
with books and teachers. What schools he attend(!d, and 
what special advantages and helps he found in one or an- 
other of them, the writer has not been able to ascertain. 
This only is knov»ai. He was so ready to receive in- 
struction and so diligent in improving all opportunities of 
acquiring useful knowledge, that when he had completed 
the sixteenth year of his age, he was thought by his 
teachers and by his friends in general to be qualified for 
o-oing abroad into the world and taking upon himself the 
responsibilities of the head of a public school. He had 
studied English grammar and geography ; the common 
branches of arithmetic and the higher branches also, par- 
ticularly those that are used in book-keeping and surveying, 
and in locating roads and aqueducts. He was thought to 
be capable of sustaining himself in the position of a civil 
engineer. All needful preparations being made through 



REV. JA^fES RODGERS, D. D. 5 

the winter of 1816 and the spring of 1817, Mr. Rodgers 
left liis father's honse about the 1st day of May. His 
age at that time was sixteen years, four months and nine 
days. 

The day in which he left was a very sorrowful day to 
him and to the whole family. The young man though 
resolute and determined, could not refrain from tears. 
His mother and his sister wept ; his father and brothers 
wept also ; the house was a Bochim, and while tears fell, 
prayers went up. He that was going forth and they that 
were about to be left, all concurred in invoking the God 
of Abraham, Isaac and Jacob to go with the lad and to 
give him rest. On leaving the roof which had sheltered 
iiim all his life, he pursued the way leading to the city of 
Belfast. We have no information as to his soul exercises 
l)y the way, but considering the pious, thoughtful character 
of the young man, it is very ])robable that he called to 
mind Jacob's journey to Padan Aram, and revived Jacob's 
vow, " If God will be with me and will keep me in the 
way that I go, and will give me bread to eat and raiment 
to put on, then shall the Lord be my God, and of all that 
thou shalt give me I will surely give the tenth unto thee," 
{Oen. 28 : 20), and probably he rehearsed again and again 
the familiar lines of David — 

"Thouifli me my parents botli should leave 
Tlie Lord will nie up-take." 

and thus encouraged himself in the Lord his God. Having 
reached Belfast he found a ship that was about to sail for 
New York. AVhen the ship was ready to go to sea he 
went aboard and bade farewell to the shores of his native 
land. No friend or acquaintance accompanieti him, and 



THE LIFE OF 



iu the vessel he found not a single person with a familiar 
face ; all were strangers. For some days he must have felt 
exceedingly forlorn and desolate, but nevertheless the voy- 
age was prosperous. The Psalmist informs us that they 
who go down to the sea in ships see the works of 
the Lord and his wonders in the deep, for he com- 
mandeth and raiseth the stormy winds which lifteth 
up the waves thereof. — Paabii 107 : 23. So it is often. 
But the ship in which Mr. Rodgers was wafted to the 
new world was not overtaken by a storm, and in conse- 
quence he saw no wonders but those that are seen by all 
who traverse the ocean, — the wonder of the waters running 
off in every direction till they run against the blue sky, 
and the wonder of the waves chasing each other, sometimes 
to the eastward and after a while to the west or to the 
south. Meeting with no storms and with no disaster of 
any kind, the ship with her cargo and passengers all safe, 
came to anchor iu the harbor of New York about the 
middle of June. As the passengers and crew were all in 
good health, Mr. Rodgers landed at once and entered into 
the city. Having no acquaintances there nor any business 
to transact, after taking a general view of the metropolis 
of America, which at that time was not very large, he 
passed on to Philadelphia, and from thence by Harrisburg 
to Meadville in Crawford county, Pennsylvania. Mead- 
ville was made the terminus of his long journey, but by 
what consideration he was induced to stop there is not 
known. It may be that in travelling from Philadelphia 
to the westward, he spent a night with a gentleman whose 
home was in Meadville, and that this gentleman told him 
that the country around Meadville was a new country and 



REV. JAMES RODGERS, D. D. 7 

bat partially occupied ; that the land was rich and well 
watered ; that many of the farms were for sale, and a p^ood 
plantation pretty well improved could be purchased at a 
very moderate price ; that there were no stagnant waters 
and that the climate was pleasant and healthful. It may 
be that he was not told of these things but considered the 
latitude, and concluded that the country about Meadville 
must be a healthy and })leasant district, as it lay about 
midway between the rigors of the Boreal regions and the 
sultry melting breezes of the Torrid Zone. But wliatever 
was told him by another or thought of by himself, he had 
a work to do in Meadville, and he was to fall under an 
influence in that vicinity which would change the whole 
course of his life. I conclude therefore that he was made 
to fix his eye on Meadville and conducted thither by a 
secret divine influence, not unlike that by which the cattle 
of the Philistines attached to a new cart on which was laid 
the ark of the Lord were impelled to take the road to 
Beth-Shemish, the nearest Israelitish town, and to follow 
that road without turning to the right hand or to the left. 
Man proposes but by a secret powerful influence God dis- 
poses and so works all things after the counsel of his own 
will. 

After resting in Meadville for a few days Mr. Kodgers 
left the town with the view of examining the country that 
he might judge for himself as to its value. He traveled 
to the westward twelve or fifteen miles and made the ac- 
quaintance of the Rev. Daniel McLean, pastor of the 
Associate congregation of Shenango. Father McLean was 
a very courteous, kind man, and pitying the lad who was 
so young and so fur I'emoved from his parents, he invited 



8 THE LIFE OF 

him to his house and when he had stayed one night he in- 
vited him to come again and again. In this way tlie par- 
sonage became Mr. Kodgers' headquarters for some months. 
In one of his visits at the parsonage, after Mr. McLean and 
he had got to know and to feel an interest in each other, Mr. 
Rodgers informed the reverend father that having studied 
the higher branches of arithmetic, surveying, the mensur- 
ation of heights and distances, and all that belongs to civil 
engineering, he had come to America wilh the view of 
seeking employment as a civil engineer. He had thought 
and it was thought by his teachers, that he was qualified 
to locate roads and canals, locks and dams and to superin- 
tend the construction of them, but he would be pleased to 
receive the father's views and counsels in regard to this 
matter. Mr. McLean answered substantially as follows : 
" The business of a civil engineer is reputable and will be 
lucrative if you should be constantly employed ; but there 
is little demand for work of that kind while many are 
willing to be employed in it, and some of those who are 
seeking employment are the sons of wealthy, influential 
citizens, and these sons, aided by their parents, would be 
apt to outstrip you in the race of competition. If you 
embark in the business it will be necessary to take board- 
ing in the city of Pittsburgh and advertise in the public 
prints your place and occupation, and wait for calls ; this 
being done I fear that when the year closes your income 
will not suffice to pay your boarding and other necessary 
expenditures." Finding that father McLean was decidedly 
opposed to his favorite project, Mr. Rodgers enquired 
" What then would you have me do ? " Mr. McLean 
answered "Teach school for a time and while teaching study 



EEV. JAMES RODGEES, D, D. 9 

as you can, directing all yoiu- studies with a view to the 
gospel ministry. Ministers are greatly needed in this new 
c-ountrv, and you seem to be cut out for a minister. You 
jiave a firm, vigorous constitution, a strong voice, ready 
utterance and excellent memory. If once in the ministry 
you will find constant employment. Your pecuniary gains 
will not he large, but you will find food to eat and raiment 
to put on with which a poor mortal should be content, es- 
pecially as in the eternal future the recompense of faithful 
minislerial service will be large and lasting. They that 
are wise in winning souls to Christ shall shine as the firma- 
ment, and they that turn many to righteousness as the stars 
forever and ever." When father McLean had concluded 
Mr. llodgers thanked him for his advice. He did not 
promise to follow it nor was he at once determined that he 
would; but after much reflection and frequent, earnest 
[)rayer for light and direction and the inclining of liis heart 
to the way in which he shoidd go, he concluded that the 
advice was good, and he would be governed by it. In this 
way his stopping at Meadville and contracting in that 
neighborhood an intimate acquaintance with father Mc- 
Lean was followed with a change of the whole plan and 
course of his life. A word s])oken in due season — how 
good is it? Being but a little over sixteen years of age 
when he came into the United States, it is probable that 
Mr. Rodgers had not made a public profeasiou of the 
Christian faith before leaving his native country ; but now 
he was some older and having been mercifully jireserved 
by sea and by land and conducted into a large and wealthy 
place, he judged that it was incumbent on liim to acknowl- 
edge and magnify the shepherd of Israel wlio had been so 



10 THE LIFE OF 

mindful of liiiii in all his wanderings. Heartily approving 
of the doctrinal teaching of father McLean and of the 
modes of worship observed by him and his people, ap- 
proving also of the testimony of the Associate Synod, 
when the Lord's Supper was about to be dispensed to the 
brethren of Shenango congregation in the fall of 1817, he 
applied to the session for the privilege of uniting with the 
conoregation in that solemn service. After the usual ex- 
aniination before the session he was admitted and accord- 
ingly joined with Mr. McLean and his people in the ser- 
vices of the ensuing Sabbath, saying by the solemn deed, 
" I will go with you, for I perceive that the Lord God is 
among you." Shortly after the communion he returned to 
Meadville and visiting the families one after another he 
proposed to serve them in the way of teaching the branches 
of a good English education, ^. e. geography and grammar, 
book-keeping, surveying, and the science of civil engineer- 
ing. Tlie Lord gave him favor in the sight of the people 
and his offer Avas accepted. The school was accordingly 
opened. By a very propitious providence Mr, Rodgers 
sought and obtaijied the privilege of boarding with Judge 
Brooks and his family. The Judge was one of the associ- 
ate justices of the county, and one of the most intelligent 
and influential inhabitants of the town. Not being the 
law judge, Judge Brooks did not spend all his time in 
poiu'ing over Blackstone and other law books. He kept 
a store of which he himself was the principal clerk. A 
short time before Mr. Rodgerscame to board with him and 
his family, a tangle had occurred in his accounts ; he had 
endeavored repeatedly to loose the tangle and set things to 
rights, but had not succeeded. On the first Saturday of the 



REV. JAMES RODGERS, D. D. 11 

school, at the breakfast table, the Judge told Mr. Rodgers 
of the difficulty and requested him to look over his books 
and find out and rectify the wrong. Mr. Rodgers under- 
took the work and finished it in a short time. At the tea- 
table having told the Judge what was wrong and how the 
wrong could be righted, the Judge was so delighted that he 
offered to give him his boarding if he would examine his 
books each Saturday and keep them straight. Mr. Rodg- 
ers gladly accepted the Judge's liberal offer, and in this 
way, with very little labor, he made for himself each Sat- 
urday the price of his week's boarding. The boarding 
was not the only nor the principal gain. The Judge told 
several of his friends about the tangle that had crept into 
his accounts and of his own inability to solve the difficulty, 
but that the new teacher discovered his mistake and 
rectified it in a few hours. The Judge's story spread in a 
little time through the town and the surrounding country, 
and all the people concluded that their young teacher was 
an expert in book-keeping and master of all the braiiches 
which he professed to teach. The Judge's story was well 
calculated to increase the number of Mr. Rodgers' schol- 
ars, and a considerable increase was effected by it. From 
the time that Mr. Rodgers concluded to make Meadville 
the terminus of his long journey, he had been looking 
around in quest of a farm that would make a convenient 
and comfortable home for his beloved parents. In 1818, 
probably during the summer vacation of his school, he 
found a farm with which he was satisfied, ten or twelve 
miles to the southwest from Meadville, and within the 
bounds of the associate congregation of Shenango. The pro- 
prietor of the farm being willing to sell and not exorbitant 



12 THE LIFE OF 

as to the terms, Mr. Rodgers eiitered into an article 
of agreement with him, and out of the proceeds of his 
school paid the first installment of the stipulated price. 
Shortly afterward he wrote to his father and informed him 
of the purchase, and giving a favorable but just account of 
the farm he urged him to come over as soon as he could 
and occupy the valuable property. Delighted with the in- 
telligence, father Rodgers began immediately to prepare 
for the journey, and having turned his goods and chattels 
into specie he embarked with iiis whole family for America 
in the spring of 1819. Their voyage across the Atlantic 
was prosperous as James' had been. After landing in 
America, Meadville was their objective point. They reached 
this place in safety. The glad tidings that they had ar- 
rived was speedily carried to James, He was filled with 
joy, and suspending the school for a few days he received 
his parents and brethren with a joyful, hearty welcome, 
and conducted them to the place which he had provided 
for them. When they were all gathered together under 
one roof and about the same table, the jo}^ ex])erienced by 
the father was not inferior to that experienced by Jacob 
and his sons when, having found Joseph, they all sat down 
to take their first family repast in the land of Goshen. 
After a few days of social enjo^^nient, Mr. Rodgers re- 
turned to Meadville and })roceeded with the work in which 
he had been engaged for a year and a half. He continued 
to teach in the same place till the fall of 1820, or perhaps, 
till the spring of 1821, three full years. His continuing 
to conduct the school for such a length of time is a proof 
that by his prudence and good scholarship he commanded, 
the respect of his pupils and the approval of their parents.. 



REV. JAMES 1{<)D«;EH8, D. 1). 13 

1 have not been able to learn the greatest number of stu- 
dents attending his school at any one time, nor the average 
attendance nor the price of tuition. But whether his 
school was large or small, piotilablc to himself or other- 
wise, it seems to have been the germ from which sprung 
up in after years the institution of learning called Allegheny 
College, which now exists and flourishes in the town of 
Meadville. It is not intended to intimate that the organi- 
zation formed by Mr. Rodgers was continued and strength- 
ened. That may not be the truth. But the people of 
Meadville and its vicinity were convinced by Mr. Bodgers' 
enterprise that a literary institution could be maintained 
among them, and that it was demanded by the interests of 
their children and children's children. They accordingly 
conferred and co-operated, and in a short time obtained that 
which they desired and sought after. Our conjecture that 
Mr. Rodger's school was Ihe germ of Allegheny College 
receives no little confirmation from the statement in the 
Americjin Encyclopedia, that Allegheny College was 
founded in 1817. The writer of the article in the Ency- 
clopedia must have been iMformed by some one of the 
Meadville people that 1817 was the birth year of their 
college. But it is certain that there was no college there 
at that time except the high school superintejided by Mr. 
James Rodgers. 

Having closed the school at Meadville, Mr. Rodgers re- 
tired from the town to his father's habitation, and there 
continued for about three years, helping his father and 
brothers occasionally in the work of improving and culti- 
vating the farm. He however remembered the advice of 
father McLean, and when there was no special need for his 



14 THE LIFE OF 

assistance in the work of the farm, he employed himself in 
studying the Latin and Greek languages. As his father's 
house was not far from the parsonage he recited to father 
McLean and received all the assistance which that good 
man was able to afford. It is but seldom that a young man 
studying alone and at a distance from his teacher makes 
any considerable progress. He is apt to become discour- 
aged, and to turn to some easier and more agreeable pur- 
suit ; hut Mr. Rodgers was able to apply himself closely 
and perseveringly to an unpleasant task, and he was not 
willing to admit that he could not do a thing until he had 
tried with all his might. He therefore persevered and went 
forward with his studies until in the fall of 1824 he was 
qualified as he judged to enter the sophomore class of the 
Western University. At the time mentioned he repaired 
to Pittsburgh, and after examination by the faculty, was 
admitted into the class for which by hard study he had 
been laboring to prepare himself. During his attendance 
at the University, the faculty consisted of Dr. John Black, 
Dr. Robert Bruce, and Dr. E. P. Swift. Under the care 
and direction of these learned divines Mr. Rodgers con- 
tinued for three years. Having been graduated with honor 
in the summer of 1827, he applied in the fall of that year 
to the presbytery of Allegheny, with which the congrega- 
tion of Shenango was connected, for admission to Ihc study 
of theology. After the usual examination he was received 
as a student preparing for the gospel ministry. He at- 
tended the Theological Seminary of the Associate Church 
the following winter. The seminary was at that time in 
Canonsburg, Washington County, Pa., under the super- 
intendence of the Rev. James Ramsey, D. D. The rule 



REV. JAMES KODGERS, D. D. * 15 

of tlie Associate Church in regard to young men study- 
ing for the ministry required their attendance at the 
divinity hall four sessions, each session commencing the 
first Monday of November and terminating on the last 
Wednesday of March. As Mr. Rodgers had attained to 
ripeness of years and of judgment before he entered the 
seminary, he probably could have obtained licensure at the 
close of the third session by applying for it to the Associ- 
ate Synod through some ministerial friend, but such appli- 
cation was not made. Pie attended the Seminary four ses- 
sions, as the law of the church requii'ed, and applied him- 
self diligently to his appropriate studies. Tiie great 
majority of students are easily diverted from their studies 
by the laughter and talk of their companions, but Mr. 
Rodgers had the power of applying his mind so closely 
that he took no notice of what was said or done by others 
in his immediate presence, and frequently he was engaged 
in earnest studv while his room-mates were engaged in un- 
profitable conversation. As might be expected, his im- 
provement became manifest to the professors and to the 
whole class, and all anticipated that he would make his 
mark in the church. The long vacations of the seminary 
extending from April until November, he spent with his 
parents, not in idleness, but in reading and in writing dis- 
courses, some of which were delivered before the presbytery 
of Allegheny. 

During one of these long vacations, perhaps in the sum- 
mer of 1828, Mr. Rodgers performed a feat by which it 
was made manifest that he was possessed of great energy 
of spirit and uncommon muscular power. The day fixed 
upon for paying the last installment on the farm was 



16 THE lAFE OF 

approaching. It was ascertained that the title deed was de- 
fective, and so defective as to endanger the whole proj^erty. 
The vendor had removed to Cincinnati, and it was neces- 
sary that some one should repair to Iiim and get the deed 
perfected. Mr. Rodgers undertook the journey. He walked 
down to Pittsburgh, about 90 miles, and finding there 
a young man with whom he had some acquaintance, and 
who also desired to go to Cincinnati, and to go as cheaply 
as possible, they conjointly purchased a skiif and pushed 
out into the river. At the outset neither Mr. liotlgers nor 
his companion knew how to turn the skiti' to the right- 
hand or to the left, but they had the temerity to think that 
they could learn and they did learn. The distance from 
Pittsburgh to Cincinnati is about hve hundred miles. Be- 
ing without a pilot and without acquaintance witli the 
windings of the stream, it is probable that our youthful 
voyagers did not venture to prosecute their journey in the 
dark hours of the night, and resting when the night came 
on, they must have spent ten or twelve days on the river. 
But whether the days were many or few, the voyage was 
at length finished without any catastrophe by the way. 
Mr. Rodgers' object in visiting the city of Cinciinnati was 
also gained without any considerable difficulty. He found 
the gentleman of whom he had purchased the farm, and 
that gentleman being honest and upright did not hesitate 
to remove the defect whicli had been inadvertently made. 
Having received an unexceptional title, the thing for which 
he came, Mr. Rodgers wished to be back witii his parents, 
but how was he to get there? He was aware that pushing 
the skiff up the river against the current, which in many 
places was swift and forcible, would be found a tedious 



REV. JAMES RODGERS, I). 1). 17 

work and very laborious. He concluded therefore to 
abandon the river and to return on foot, the distance being 
about 350 miles. So far Avas he from being exhausted by 
the labor of traveling so many miles that on the next 
Monday after his return, having an errand to Pittsburgh, 
he set off on foot, walked to the city, attended to the busi- 
ness for which he went and returned to his father's house 
before the close of the week. It would not be easy to find 
a young divine in these times who could be induced to un- 
dertake so great a labor or would be at all ca])able of en- 
during it without lasting injury to himself. 

At the close of the fourth session in March, 1830, 
after examinations before the seminaiy board, it was 
agreed by the professors and the board to recommend 
Mr. James Rodgers and Mr. James McCarrel to the 
synod for licensure. When the synod met and con- 
sidered the recommendation it was ordered that the 
two candidates for the ministry should be put on trials 
for licensure, Mr. Rodgers by the ])resbytery of Allegheny 
and Mr. McCarrel by the presbytery of Chartiers ; that if 
licensed they should preach in their several presbyteries dur- 
ing August ; and that in September they should repair to the 
presbvtery of Miami and be ))ut on trials by that })resby- 
tery for ordination ; and that being ordained they should 
spend six months in the field that was at that time called 
the Missouri Mission. These things were done in the or- 
der mentioned. The young men were licensed and or- 
dained, and in the first week of October they rode togetiier 
from Xenia toward tiie fieUl in which they were appointed 
to labor during the winter and spring. That field, though 
called the Missouri Mission, included but a few vacancies 



18 THE LIFE OF 

in the State of Missouri, and a number much greater in 
tlie States of Indiana and Illinois. The different vacan- 
cies wei-e not in a cluster, but separated from each other 
by many miles. In some cases the distance from one sta- 
tion to the next was more than a day's journey, and in sev- 
eral places the highway was but a trail from which there 
were other trails made by cattle which the traveler might 
take and be bewildered for a length of time. In the win- 
ter season journeying through the vast prairies was 
made dangerous by the falling of snow which, covering the ' 
trails, left the traveler witliout any guide. When in the 
midst of a vast expanse of land without timber a fierce 
North Wester springs up and meets the wayfaring man, 
the cold becomes insupportable. In the countries through 
which our missionaries were to pass there Avere also many 
streams and but few ferries. The difficulties and perils to 
be apprehended were in short so many and so great that 
voung men of weak nerves, had such been called to under- 
take the work, would probably have begged to be excused, 
but our missionaries considering that they were in the' path 
of duty went forward resolutely and cheerfully. After 
reaching the appointed field they separated, but met occa- 
sionally to fix their respective routes that they might not 
conflict in their appointments. Throughout the whole 
tour Mr. Rodgers kept a journal in which is recorded the 
. names of the places in Avhich he preached, with the time 
and the texts of scripture preached on and the distance 
from one place of ])reaching to another. In several of 
his jaunts it is noted that the route was deep and marshy 
— in one of them that he traveled two miles through water 
and in another five miles, the water at times being up to 



REV. JAMES RODGERS, D. D. 19 

his horse's belly. Meution is made of Grand Prairie and 
several other prairies, and that in crossing a prairie he lost 
his way. But there is no complaint nor notice ot any 
great distress into which he was plunged. While strug- 
gling with difficulties and carrying on the work committed 
to him as best he could, his beloved mother sickened and 
died. When the sad news reached him in the far west, 
tiiough nothing is said about it in the journal, it may be 
confidently inferred that he was filled with sorrow, being 
of an affectionate disposition and greatly attached to the 
mother that bore him. He was then and through life 
very confident of the piety of his mother. He said to 
his beloved wife a short time before his decease: "Beyond 
Jordan my beloved mother is waiting to receive me, and 
when you cross over I will be waiting to receive you." 
Having this confidence he would nut sorrow about his 
mother's removal as those who have no hope. Having on 
the last Sabbath of March, 1831, completed the missionary 
service to which they had been designated by the Associate 
Synod, Messrs. Rodgers and McCarrel returned to their 
respective homes, preaching in some of the vacancies of 
Miami presbytery and Muskingum presbytery as they 
passed through them. They reached their homes about 
the middle of May, and in respect of healtii and strength 
they Mere not damaged by the exposure and labor which 
they had endured. The Associate Synod met that year 
(1831) in Canonsburg about the 24th of May. The 
writer, settled as a pastor in South Carolina, was in at- 
tendance. On Monday of tlie second Aveek ]\lr. liodgers 
came to the meeting, but was not pi-esent more than a day 
or two. We were introduced and had some conversation 



20 THE LIFE OF 

with each other. He was at that thne iu the full vigor of 
his manhood, being in his thirty-first year. His height 
was about five feet ten inches ; his weight a liunclred and 
sixty or perhaps seventy ])ounds; he carried himself erect 
and moved with a firm, decided step. His forehead was 
broad and lofty, and all his features quite regular and 
comely. At some time, probably before he came to Amer- 
ica, he had been afflicted with small-pox, and the traces oi 
that fell destroyer of human life and beauty were very 
visi!)le, though in process of time they were so washed 
away as to be hardly noticeable. His eyes being weakened 
by this malady, he wore glasses continually, and though the 
eye, which is the principal index of the inner man, was 
hidden from my view, his appearance was such as to im- 
press me with the idea that he was an intelligent, deliber- 
ate, kindly gentleman. His year of itinerating not being 
fulfilled, he preached by appointment of Cliartiers pres- 
bytery ; the first Sabbath of June in Washington, the sec- 
ond in Noblestown, the tliii'd in Ohio, (so called because 
the church stands near the banlcs of the Ohio river), the 
fourth Sabbath in Service. Thence he passed into the 
presbytery of Ohio, including the region now pertaining 
to Beaver Valley presbytery, and preached in Prospect, 
Neshannock, Scrubgrass and some other places. While 
engaged in fulfilling his appointments a unanimous call 
\vas made out for him by the united congregations of No- 
blestown and Ohio, under the inspection and care of the 
presbytery of Chartiers. On the 24th of July the presby- 
tery met to dispose of the call. He acce])ted the call, and 
having been ordained by the presbytery of Miami, as has 
been noticed, he entered at once on the performance of all 



REV. JAMES RODGERS, D. D, 21 

pastoral duties among the people who had called him to l)e 
their minister. There was no formal installation, the fath- 
ers of that day judging that the calling of an ordained 
minister by the people and his accepting their call openly 
and publicly before the presbytery brought the parties iut(^ 
a near and peculiar relationship, and that after-tieing and 
knotting was altogether superfluous. The pastoral charge 
allotted to Mr. Rodgers was in many respects a very desira- 
ble situation. Tiie country in which the congregations 
were located was broken indeed, but very productive and 
healthy. The people were intelligent and orderly, and 
though only, a few of them were affluent, they were nearly 
all in comfortable circumstances. The number of families 
in the two congregations was not more than sixty — thirty 
in each. The people of Noblestown had enjoyed for some 
years a fraction of the ministerial services of Father Wil- 
son, of Montour's Run. The people of Ohio had never 
had a pastor of their own. Though the congregations 
were small there was room to hoi)e tliat they would in- 
crease. The chief objecticm to the charge was the dis- 
tance of the places of preaching from each other," and the 
wide dispersion of the adhering families. From the No- 
blestown church to that of Ohio is eighteen miles, and 
from the most westerly family of the Ohio to the most 
easterly family of the Noblestown branch is probably not 
less than twenty-six miles. These great distances would 
appall an elderly minister, but to a young preacher who 
apprehends that it will be in a manner impossible for him 
to prepare two sermons in one week, the great distance of 
the churches from each other wotdd be apt to have a draw- 
ing influence, as the sermons of the last Sabbath he could 



22 THE LIFE OF 

preach on the next Sabbath with very little danger of be- 
'ing annoyed by the presence of a few brethren who had 
heard the discourse once, and might not Avish to hear it a 
second time. The salary, four hundred dollars, was small, 
but in those times four hundred dollars would purchase a 
large supply of the necessaries and comforts of life. Per- 
haps not a single member of the presbytery received a 
larger salary, and it is certain that the salary received by 
some of them was less. Mr. Rodgers was not attracted 
to the place by the greatness of the salary, and if he was 
drawn to it by the distances of the churches from each 
other, experience taught him after a while tliat he had not 
considered the matter in all its bearings. 

In carrying on his pastoral work in the united congre- 
gations of Ohio and NoblestOAvn, Mr. Rodgers, as was cus- 
tomary in these times, exchanged services occasionally with 
his brethren in the ministry, assisting them in dispensing 
the Lord's Supper and receiving their assistance in return. 
In this way he was led to preach to the Associate congrega- 
tion of Burgettstown, of wiiich the Rev. Alexander Donnan 
was pastor at the time, in the fall or winter of 1831. One of 
the families of the congregation, living four and a half 
miles from the churcli, was of the name of Livingston. 
The family was large, consisting of the parents and five 
sons and three daughters. The children had reached ma- 
turity and were all at home with their parents except 
Thomas, one of the younger sons, who had studied law 
and had opened an office in the City of Pittsburgh. The 
parents at the time referred to were about seventy years of 
age. They had been born, educated and married in Ire- 
land. About 1784, shortly after their marriage, they came 



T^EV. JA:\fES RODGERS, T>. T>. 23 

to the United States and settled first in tlie State of New 
York, but removed about 1808 to Western Pennsylvania, 
locating near the village called Florence, Washington 
countv. Being old and earnest disciples they were well 
instructed in the principles of Christian religion, and as it 
is said of the parents of John the Baptist, they were both 
righteous before God, walking in all the commandments 
and ordinances of the Lord blameless. Their sons and 
daughters, following their instructions and their example, 
were all church members, and all attended the Sacrament 
at Burgettstown with the exception that has been noticed. 
When the sacramental exercises were concluded, greatly 
})leased with the ministrations of the youthful preacher, 
and loving him as a Christian brother and fellow-country- 
man, old Mr. Livingston approached him and eai'uestly 
requested him to go with him and his family to spend some 
time at their house. Mr. Rodgers accepted the invitation 
and, being treated by all the family with great respect and 
kindness, he returned repeatedly and at length effected an 
alliance with the family, taking Miss Eliza, the youngest 
daughter of the venerable patriarch, to be his wife and 
constant companion. Their marriage was consummated 
in June, 1832. The minister's wife, by reason of her 
bodily infirmities, may jirove a heavy clog on her husband 
and a great hindrance to him in his work. By her vanity 
and extravagance or ill temper she may be a constant 
thorn in his side or in his eye. The minister does not 
know nor can know what his wife Mill turn out to be. 
The blessed Master in answer, it is presumed, to earnest 
prayers, appears to have chosen more wisely and benefi- 
cently for Mr. Rodgers than he could have chosen for him- 



24 THE LIFE OF 

self. Miss E. Livingston proved to be a healthy and in- 
dustrious Avife; economical without being parsimonious; 
prudent without stumpiness ; timid and retiring, yet affa- 
ble and polite. Possessed of good judgment and good 
taste, she continually managed the affairs of the household 
with great propriety, and was always in readiness to receive 
and entertain persons that called with them, whether as 
friendly visitors or for the transaction of business. Rev- 
erencing and loving her husband it was her pleasure and 
business to minister to his comfort and forward him in his 
work. Being several years younger than Mr. Rodgers she 
continues to this day mourning the great loss which she 
has sustained. We are told in the gospel of Ivuke of a 
voung man who had married a Avife and therefore could 
not attend to the interest of his immortal soul. Mr. 
liodgers was not one of that sort. He did not go on a 
marriage tour to the east or to the west, leaving his people 
to pine and suffer through lack of their wonted supplies, 
but went on with his pastoral work, preaching in both 
congregations as he had done when single. Nor did he 
change his abode to the residence of his father-in-law, 
which he might have done with pecuniary advantage and 
with little addition to his labor in traveling to meet with 
his people, as the dwelling-place of old Mr. Livingston 
was not more than fifteen miles from Noblestown and about 
the same distance from Ohio. But the minister of a people 
should be among them and be always ready to counsel the 
sick and console the dying and convey the dead with suit- 
able solemnity to their resting place. Remembering these 
things and intent on fulfilling his duty as a minister, Mr. 
Rodgers sought and obtained the use of a dwelling-house 



REV. .ta:\ies rodgers, d. i>. 25 

in the village of Noblestown, and as soon as the necessaries 
and conveniences of housekeeping on a moderate scale 
could be collected, he conducted his wife to Noblestown, 
and there they commenced their living togetker as a family. 
They continued in that place till the spring of 1833, when 
they moved to a farm in Ohio congregation, two miles from 
the church, on the road leading to Xoblestown. In thus 
changing his location Mr. Rodgers thought to shorten the 
journey to the more distant place of worship. But still 
thirty-two miles was a great disti\nce to ride every two 
weeks. Frequently the journey had to be made under a 
beaming, scorching sun, and frequently through rain and 
mud. Often in the winter season the roads were ploughed 
up by the feet of horses and cattle and then the knobs 
were frozen as hard as bricks. At times the journey was 
made through snow-drifts and against piercing winds 
from the northwest. Though of a resolute spii'it and of 
a firm, vigorous constitution, Mr. Rodgers grew weary 
of his journeyings and very desirous of relief. Both 
congregations had increased considerably and by 1836 
they were able separately to pay the common salary of a 
pastor. He therefore told the people of both congregations 
that there must be a change; that they were able without 
foreign assistance to support a minister and that the burden 
of two congregations at such a distance fi'om each other 
was more than he could bear. The people were aware 
that his toils and hardships were formidable and they 
felt for him. They took no offense at his complaints. 
Esteeming the man and prizing very highly his ministra- 
tions, they concurred in both congregations in enlarging 
their subscriptions so as to raise in each the whole 



26 THE LIFE OF 

salary. When the presbytery met in Apri], 1837, they 
were informed by commissioners from each congregation 
of the increase of the congregations and of their action in 
raising severally the whole salary, and with this informa- 
tion three petitions were presented ; one signed by the 
principal members of both congregations praying for their 
disjunctions; the second largely signed by the people of 
Ohio congregation praying the presbytery to assign to tliem 
the whole time of their beloved pastor; and the third 
signed by the elders and members of Noblestown, praying 
the presbytery to assign the whole time to them. The 
information about the growtli and increased strength of 
the congregations of Ohio and Noblestown the presbytery 
received with much satisfaction, and the petition for dis- 
junction founded on the information was granted with 
entire unanimit3^ But as to the petitions respecting the 
assignment of Mr. Rodgers' time, the presbytery declined 
compliance with either of them. Whether he would stay 
in Ohio or return to Noblestown was left to the choice and 
determination of Mr. Rodgers himself. As he was living 
at the time in the Ohio congregation and as there was a 
greater number of families in that congregation than in 
Noblestown, it is probable that the Ohio people confidently 
expected that he would stay with them ; but when the two 
calls were presented by the moderator and Mr. Rodgers 
was directed to take one or the other as his sense of duty 
shbuld determine, he accepted the Noblestown call. When 
the time had expired for which he had taken the lease of 
the farm, he relinquished it and returned to the village of 
Noblestown. His return Avas hailed with joy by the peo- 
ple of the Noblestown congregation and by many of their 



REV. JAMES RODGERS, D. D. 27 

neighbors and friends. They said in their hearts "for 
some years we have had the half of a minister, but now 
we have a whole minister, and being young and hearty he 
is likely to continue with us for many years to come." But 
though their joy was great it was not long-lived. In the 
fall of the same year it was rumored that a number of 
families in the city of Allegheny, connected with Dr. 
Bruce's congregation in Pittsburgh, were about to apply to 
the presbytery of Allegheny for an organization, and that 
they had fixed their eyes on Mr. Rodgers as their pastor. 
Rumor often speaks at random and speaks falsely, but in 
the present case her testimony was truth. In the fall of 
1837 the people of Allegheny sought and obtained an 
organization. In the course of the winter they also 
sought and obtained the moderating of a call which re- 
sulted in the choice of Mr. Rodgers. In the early spring 
of 1838 the call was sustained by the presbytery of Alle- 
gheny and forwarded to the presbytery of Chartiers to be 
pi'esented to the candidate. Informed of the proceedings, 
Mr. Rodgers informed the people of Noblestown respect- 
ing them ; who appointed commissioners to represent them 
before the presbytery of Chartiers and maintain their 
cause. When the presbytery of Chartiers met on the 
second Tuesday of April the commissioners of Noblestown 
met with them. There was present a commission irom 
Allegheny. After the call had been read the commis- 
sioners from the congregations concerned were heard and 
when they were through with their pleadings, it was 
moved by a member of presbytery that the moderator be 
directed to present the Allegheny call to the candidate for 
his acceptance or rejection. Tlie motion having prevailed 



28 • THE LIFE OF j|M 

and the moderator being about to jiresent the call, Mr. 
E,odgers arose and stated that he had great respect and 
sincere affection for the people of Noblestown, that he had 
never had any dissension with any of them, that he 
earnestly desired their welfare and prosperity as individuals 
and as a congregation, that he was acquainted with most of 
the families of the Allegheny organization and was not 
conscious of anything but good will toward them, that he 
considered the calls of the two congregations earnestly and 
prayerfully, that there was reasons for staying where he 
was and reasons for going to the city and he had not been 
able to determine whether the former or the latter had the 
greater weight. He concluded by begging the presbytery 
to determine the matter for him, promising to abide by 
their decision whether it should favor his staying or going. 
When the presbytery had refused compliance M-ith the 
request of Mr. Rodgers, a member of the court moved that 
the whole case should be referred to the Associate Synod 
to meet a few weeks after in the city of Philadelphia. 
The motion was adopted and so the case went to the synod 
as a case of reference by the presbytery of Chartiers. 
When the case was reached by the synod and the com- 
missioners' had been heard for and against the translation, 
it was moved with the view of terminating the whole mat- 
ter, that Mr. Rodgers be advised to accej)t the Allegheny 
call. On this motion there was some debate. After the 
debate the roll being called and the votes noted by the 
clerk, the result was nineteen in favor and twenty opposed 
to it. The moderator announced that the motion was lost. 
Mr. Rodgers said nothing at all, but that evening in con-* 
versation with a ministerial friend, he remarked that had 



REV. JAMES RODGERS, D. D. 29 

the motion prevailed he would have ventured to go to 
Alleglieny. That remark was reported to some of the 
brethren and was at length carried to Dr. Bruce, pastor of 
the Associate congregation of Pittsburgh, who in regard to 
the motion that has been mentioned, voted in the negative. 
The doctor replied to his informant that it should not be 
said that he prevented the settlement of Mr. Rodgers in 
Allegheny, and accordingly when the synod met the next 
day he improved the first opportunity and introduced a 
motion for the reconsideration of the call of Allegheny. 
His motion was entertained and adopted. When the 
motion which had been rejected was offered again and the 
vote upon it taken, all voted as before with the exception 
of Dr. Bruce who changed from the iieo;ative to the affirm- 
ative. Mv. Rodgers still ke[)t his thougiits and purposes 
to himself. He said nothing at all in regard to the advice, 
but when he had returned to his people he informed them 
of the advice given by the majority of the synod; that 
having carefully and prayerfully considered the case he 
had come to the conclusion that it was his duty to act in 
accordance with the advice of the synod ; that he Avould 
not, however, take his de[)arture until he had fulfilled the 
present pastoral year. Accordingly he preached to the 
people of Noblestown throughout Jinie and July. Having 
preached his farewell sermon on the last Sabbath of July, 
on the Monday and Tuesday following he tore himself 
away from his beloved parishioners and repaired to Alle- 
gheny City. The brethren whom he left were all vexed 
and sorrowful, and some of them indignant, as though Mr. 
Rodgers in accepting their call the year before had solemnly 
engaged to abide in their service all his reiuaiuiug davs. 



30 THE LIFE OJ^ 



n 



But both their sorrow and their anger were only tempor- 
ary. They disappeared after a few months and the 
brethren acquiesced in the will of providence. The trans- 
portation, brought about as has been related, is a demon- 
stration that grand effects may spring from very trivial 
things. The remark made by Mr. Rodgers to a friend — 
that if the synod had advised hina go to Allegheny he 
would have ventured to go, was a short simple remark. 
It was perhaps casual and unpremeditated, yet it led to the 
reconsideration of the subject ; to the reversal df the synod's 
advice ; to the settlement of Mr. Rodgers in Allegheny ; to 
great labors on his part ; to the establishment of a large 
Christian congregation ; to the conversion and up-building 
of many precious souls. Most assuredly we ought to be 
careful about little things. 

As no particular notice has been taken of the work 
done by Mr. Rodgers during his seven years pastorate 
within the presby!ery of Chartiers, it may be here stated 
briefly — that he visited all his families the first winter ex- 
horting from house to house ; that he held quarterly ex- 
aminations the second winter ; then visited again, etc. 
During 1831, '32 and '33 he kept an account of his preach- 
ings, and from that account it appears that he preached 
more frequently on week days than any of his co-presby- 
ters. In another thing he excelled them all and that was 
his solemn earnestness with whicli he had delivered his 
discourses. 

Mr. Rodgers, with his family, traveled by private con- 
veyance to the city of Allegheny. His family was still 
small consisting, besides himself and wife, of two children, 
the oldest a son, called in honor of his maternal grand- 



REV. JAMES EODGERS, I). D. 13 

father Thoniivs Livingston, and the youngest a daughter 
called Elizabeth. 

ISTobkstown being distant from Allegheny but sixteen or 
seventeen miles, the change of base was made in a few 
liours and with but little fatigue to the mother and her 
children. When they had reached the city they were most 
cordially received. When the Sabbath had come Mr. 
Rodgers repaired at the hour of public worship to a large 
hall on Federal street, which his friends had looked out 
and fitted up for a temporary church, and there commenced 
a series of ministerial services with which he was occupied 
for more than twenty years. Some things were discouraging 
at the outset — there was no church, no pulpit, no pew, no 
tables, nor vessels for communion season. The people 
were but a handful and generally poor, living by their 
daily toil and not able to build a suitable church if the 
ground were made over to them as a free gift. On the 
other hand several things presented an encouraging aspect. 
The adhering families were well aifected to their minister 
and to each other, their assemblies were large and orderly, 
the city had grown of late, and would grow, the land be- 
ing much more favorable for building purposes than on 
the Pittsburgh side of the river, many of the inhabitants 
were protestant Irish, accustomed to hear the doctrines of 
the Westminster Confession of Faith and to sing the in- 
spiration Psalms, many others similarly instructed would 
come and settle in the nascent city, and some would come 
from the neighboring Associate congregations and help to 
maintain the Lord's cause. Sometimes a single man is 
equal to a hundred. Such a man Mr. Rodgers had in the 
person of Mr. William Bell. Mr. Bell was the prime 



32 THE LIFE OF 

mover for the organization and zealous for the cause, be- 
ing wealthy and very intelligent, with a ready utterance 
and a dignified, commanding appearance, and at the same 
time he was courteous and easy of access, and as to morals 
without reproach. His influence in the rising city was 
very considerable, probably there was no other inhabitant 
of the city whose influence was greater. At the time of 
which we are treating, Mr. Bell, in conjunction with Mr. 
Blackstock, owned and operated within the limits of the 
city a large cotton factory in which many hands were em- 
ployed. One of the operations of Mr, Bell in favor of 
Mr. Rodgers and the new organization is wortliy of a 
prominent place in any history of those times. With the 
the concurrence of his partner in the cotton factory he pur- 
chased a lot in the second bluff above the river, between 
Federal and Sandusky streets, a very eligible site, and 
erected a house of worship. Mr. Bell and his partner un- 
dertook this work as soon as it w^as known that Mr. Rodgers 
had accepted the Allegheny call, and it was carried for- 
Avard with such expedition that tlie congregation had the 
use of the basement during the winter of 1838, and tor 
April or May of 1839 the free use of tiie whole house. 
The church was a large, substantial, costly edifice, seventy 
feet in length by fifty-five or sixty in breadth, with abase- 
ment of hewn stone, and the superstructure of brick well 
made and well burnt, and the whole finished in a work- 
manlike manner. The house remains (the Second United 
Presbyterian Church) to this day, and some addition having 
been made to the original length and some perhaps to tlie 
height it presents to one who is passing by not a grand 
imposing sight, but a very respectable appearance. Gaius, 



KEY. JAMES RODGEKS, D. D. 33 

a private member of the Cliurcli of Coriutli, was helpful 
to the Apostle Paul {Rom. 16 : 23,) iu establishing the 
first Christian church in that city, and Mr. Bell was 
in many ways helpful to his pastor in carrying out 
the like work in the city of Allegheny. In the fall of 
1838, after preaching eight or ten Sabbaths, Mr. Rodgers 
proceeded to dispense the Lord's Supper. The communi- 
cants made a respectable appearance, many of the brethren 
on the Pittsburgh side coming over and joining in the 
soleinnitv. It was ascertained, however, that of the com- 
municants (claiming to belong to the new organization there 
were but thirty-nine — a fact indicating that the adhering 
families were not more than sixteen or seventeen. This 
was a discouraging state of things, but Mr. Rodgers was 
not disheartened. He continued to sow in the morning 
and in the evening, and in due time he gathered a plenti- 
ful harvest. Dispensing the Lord's Suj)per in the fall of 
1839 the number of communicants was one hundred and 
fifty-nine — an increase in the course of a year of one hun- 
dred and twenty, by which Mr. Rodgers and his congrega- 
tion were lifted up at once to respectability in the eyes of 
the multitude who judge of a society by the number of its 
members rather than by the soundness of its principles. 
Considerable additions, though not so large, were made in 
1840, '11 and '42. 

In the spring of 1839 a movement was commenced 
in Pittsburgh, which after ncai-ly twenty years, resulted 
in the union of the Associated and the Associate Re- 
formed Churches. Certain prominent ministers of the 
Associate Reformed and of the Reformed Presbyterian 
y Church^concurred in calling upon the presbyteries of all 



34 THE LIFE OF 

the psalm-singing churches each to send a delegate to a 
convention to be held in Pittsburgh the first Tuesday of 
May, with the view of considering tlie differences among 
those churches and removing them if that might be done, 
and if the removal of differences should be found imprac- 
ticable of cherishing and strengthening brotherly love re- 
cognized by the Master himself as the chief badge of true 
discipleship. Being at that time the pastor of a respect- 
able con2;regation and favorably known throughout the twin 
cities, it is probable that Mr. Rodgers was consulted about 
the movement, and if consulted he no doubt expressed his 
approval. But he did not publicly appear as au advocate 
of union till tlie spring of 1841. The called convention of 
1839 met at the time appointed. No delegate from the 
Associate Clnu'ch attended the meeting. Before adjourn- 
ing to meet again in 1840 tlio convention prepared a 
brotherly address to the Associate Synod inviting the 
synod to send delegates to their next meeting. This ad- 
dress was committed to the care of the venerable Dr. John 
T. Pressly, who attended a meeting of the Associate Synod 
and in a few words informed the synod of the action of the 
convention and delivered their address. The address when 
read was laid on the table and no action was taken in re- 
gard to the matter. The convention met again in May, 
1840, and as no delegate from the Associate Church was 
in attendance the convention was pleased to make out 
another invitation to the Associate Synod forwarding it by 
the public mails. When this invitation had been read in 
the Associate Synod, liolding its meetings in the city of 
Baltimore, it was moved that it be laid on the table. The 
motion was opposed but prevailed. Whereupon two of ■ 



§i 



REV. ja:mes rodgers, d, d. 35 

the *jiiinisterial members craved the privilege of recording 
their dissent for reasons to be given in at the next meeting. 
The next meeting was held in Washington, Pa., and when 
the reasons of dissent liad been presented and read, ten or 
a dozen of the members arose one after another and craved 
the privilege of joining in the dissent. The moderator 
ruled that the privilege could not be granted unless their 
reasons for absence from the former meeting were found to 
be good and suflfieient. Some brother appealed to the 
synod against the decision of the Chair. There was debate 
and excitement, in the midst of which Mr. Rodgers arose 
and calmly stated that there need be no excitement about 
this matter for at a convenient time he would bring for- 
ward a resolution to appoint delegates to the next meeting 
of the convention, and then every brother would have an 
opportunity of expressing his desires. This little speech 
changed the storm into a calm. Mr. Rodgers according to 
his promise offered in the meeting of the next day, the 
resolution to aj>point three delegates to represent the 
Associate Church in the next convention of the psalm- 
singing churches and to assist the convention in its deliber- 
ations. The resolutions were adopted by a large majority 
of the votes cast. The delegates were appointed and from 
that day onward, Mr. Rodgers was known in the Associate 
Church and in the community as an earnest advocate of 
the union of the psalm-singing branches of the church. 
He was not fanatical in his advocacy. He did not rail day 
;after day against the shibboleth of party. He did not in 
fact desire any sort of union except a sound Scriptural 
iunion, and for this he labored and prayed till he witnessed 
*Ja8. P. Miller and W. M. McElwee.— [gp.] 



36 THE LIFE OF 

with a joyful heart the fulfiUmeut iu a great measure of 
his desires and prayers. 

In 1843 Mr. Rodgers and his people were for a season 
involved in great perplexity and no little anxiety through 
the pecuniary embarrassment of Messrs. Bell and Black- 
stock. These brethren, as has been noticed, had purchased 
the ground for a church building and had erected the 
building with their own funds, intending to donate the whole 
to Mr. Rodgers and to his congregation. The donation 
was not actually made. The title of the property was still 
ill their hands and falling behind as to promised payments, 
judgment against them to the amount of $12,000 was 
obtained in the court, and the church with the lot on 
which it stood was levied on by the Sheriff of the county. 
It would be sold in a short time unless the congregation 
would raise the amount of the judgment and purchase the 
property. It was a ti me of great financial difficulty. Under 
the pressure of Mr. Calhoun and his partisans the duties 
levied by the government on the production of foreign 
industry were greatly reduced. Foreign manufactures 
rushed of consequence into our seaports and were scattered 
broadcast over the States and the hum of American factories 
died away. Many of those who were accustomed to labor 
in a factory could find nothing to do and such as found 
work received but little remuneration. Under these circum- 
stances the raising of .$12,000 by the congregation of Alle- 
gheny was a mighty work. The heads of families had 
several meetings to consider the necessity of raising the 
amount of the judgment hanging over their church and to 
ascertain if possible the best way and means of doing it. 
In one of these meetings it was concluded by a decided. 



REV. JAMES RODGERS, D. D. 37 

majority of tlie members present, that iu the existing state 
of things, they conld not raise the $12,000 and that they 
must abandon the beautiful and very commodious house in 
which they had been accustomed to worship. Having 
come to this conclusion the members returned with heavy 
hearts to their homes. The pastor did not sleep but 
thought and prayed the more. In his earnest cogitations 
it at length occurred to him that if the $12,000 were 
divided into 343 shares of §35.00 each to be repaid with six 
per cent, interest as soon as the congregation would be in 
condition to repay it, that the members and their friends 
could and would take all the shares and advance the 
money and redeem the church. So confident was Mr. 
Rodgers of the practicability of this scheme that early in 
the morning of the next day he called on Mr. John Dean, 
treasurer of the congregation, explained to him the device 
which he had fallen upon of raising the necessary funds, 
and desired him to call another meeting. The meeting 
was called and well attended. The pastor made known 
his plan for keeping their church. His plan was approved 
by the whole congregation. Before the people dispersed 
the greater part of the shares were taken ; before the close 
of the week they were all taken, and the money being paid 
to the treasurer of the congregation, the church was re- 
deemed. Notwithstanding the anxiety occasioned by the 
embarrassment of Mr. Bell and his partner and the outlay 
of funds necessitated by their embarrassment, the congre- 
gation continued to increase. The statistical tiible for- 
warded to the Associate Synod in the spring of 1845 and 
published with the minutes of that year, reports 110 fami- 
lies and 270 communicants. The pressure to which the 



38 THE LIFE OF 

people had been subjected did not destroy nor scatter them 
bat served to bring them into tender sj'-mpathy and closer 
conjunction. In the fall of 1845 the Board of Jefferson 
College, located in Cauonsburg, conferred on Mr. Rodgers 
the honorable title of Doctor of Divinity. The honor the 
board conferred freely without solicitation by Mr. Rodgers 
or by any of his particuhir friends. The degree was con- 
ferred on the suggestion of the honorable Robert Greer, 
one of the Justices of the Court of the United States for 
Western Pennsylvania. The board being engaged in con- 
siderinoc the merits of three or four divines recommended 
by the faculty as worthy to receive the honorable title of 
D. D., Judge Greer arose and moved as an amendment to 
the motion that the name of Rev. James Rodgers, of Alle- 
gheny, be added to the list. " He belongs," said the Judge, 
" to the Associate or to the Associate Reformed Church ; 
I don't know which ; and don't know in what those 
churches differ. But Mr. Rodgers is a very worthy 
minister; in fact I myself doctored him already, calling 
him in a large public meeting Doctor Rodgers, and the 
title will stick, but I want him to have it in a legitimate 
way." The motion as amended by the Judge was then 
passed unanimously. In 1846 the Associate Synod, hold- 
ing its meeting in Philadelphia, organized a Board of 
Domestic Missions, and appointed Dr. Rodgers the chair- 
man of the board, in which position he continued till the 
Associate Cliurch was merged into the larger fraternity 
called the United Presbyterian Church, of North America. 
1846 was not the beginning of missionary work in the 
Associate Church, but of a new method of conducting the 
work. The method that had been followed was this : — - 



REV. JAMES RODGERS, D. D. 39 

The people who wished to have a supply of preaching in 
their immediate neighborhood by the Associate Church 
sent a commissioner to the nearest Associate Presbytery 
and prayed for an orgianization, stating what number of 
families were associated together and what number of Sab- 
baths they would be able to pay for, according to the usual 
per diem, which was six dollars. The petitioners being 
organized their place was added to the list of vacancies. 
The presbytery reported to the synod the number of their 
vacancies and their need, and the synod appointed licen- 
tiates and unsettled ministers, and in some cases settled 
min.isters as equitably as they could. In this way much 
good was effected. But the plan made no provision for 
hunting up and gathering into one body the lost sheep of 
the House of Israel, nor for aiding and encouraging weak 
congregations, the people of which hungered for word and 
ordinances, but had not the ability to render to such as 
ministered to them tiie usual recompense. The Board 
organized in 1846 was intended to remedy the defects of the 
method that had been in use, and with this view it was 
clothed with greater power than any committee of the synod 
had ventured to exercise. It was empowered, out of the 
licentiates and ministers unsettled to select those persons 
that seemed best fitted for missionary work and most likely 
to be efficient in it. The board was empowered to take 
the persons selected for a whole year and to employ them 
not only in preaching to organized vacancies, but in visiting 
unexplored regions and organizing vacancies in them. 
The Board was empowered to require the missionaries to 
report frequently and seek directions in peculiar cases, — to 
visit from house to house and when they found four or five 



40 THE IJFE OF 

clusters of families within a reasonable distance of each 
other to stay and preach to them throughout the year, pro- 
vided these inceptive congregations would agree to make 
up the half of the per diem, which at the first was six dol- 
lars per Sabbath, but in two or three years was raised to 
seven dollars and toward the close of Dr. Rodgers, admin- 
istration to eight. The Secretary, Dr. Anderson McLain, 
and Treasurer, Mr. AYm. Bell, with the chairman were the 
executive committee of the board. But the work fell 
chiefly on the chairman. He selected the missionaries, 
assigned to them their respective places, received their 
reports and their inquiries, transmitted to them funds as 
they were needed, called on the people for needed contribu- 
tions and made up the report of the boartl to the synod. 
All this work he accomplished to the satisfaction of the 
missionaries and of the whole church without diminishing 
his pastoral labors and without any pecuniary recomjjense. 
In 1833-35 the number of students attending the Theo- 
logical Seminary was increased from 15 or 16, to 34 or 35. 
Dr. Ramsey, the professor of Didactic Theology, v»'as 
somewhat alarmed and sometimes said in a liumorous way 
that before long our young ministers would be riding 
through the country two on a horse, seeking places in 
which they may exercise their calling. But under Dr. 
Rodgers' energetic administration all the ministers of tlie 
Associate Church old and young found employment with 
advantage to themselves and to the cause. Many new 
organizations were planted in Indiana and Illinois, in 
Iowa and Michigan, while many of the old vacancies being 
encouraged became flourishing congregations capable of 
sustaining their own pastors. One of the last things which 



REV. JAMES RODGEES, D. D. 41 

Dr. Rogers did as chairmau of the Board of Domestic 
Missions was the sending of a missionary to Neshannock, 
in the State of Wisconsin, in response to the petition of 
Mrs. Nancy McKinley, his only sister. Mrs. McKinley 
had accompanied her son James from Shenango to that 
new country in 1856, and was living w'ith him on a farm 
and expecting to live there the remainder of her days. 
Sabbath-breaking and its attendant sins abounded. She 
could not think of living in that moral waste without the 
word and ordinances. Seconded by her friend Mrs. Mc- 
Eldowney, she wrote to her brother for a minister. Rev. 
John Collins was sent out and he, through divine favor, suc- 
ceeded in gathering the congregation of Neshannock, which 
was regularly organized in connection with the Associate 
Presbyterian body in 1858. In the twenty-two years of 
its existence it has had an aggregate membership of 168 
and has ever been and still is a power in the community. 
jNIrs. McKinley, who may be justly regarded as the founder 
of this congregation, was possessed of a strong, active mind 
and was fervently religious. She was accustomed to write 
out choice expressions that she found in reading, and adding 
some thoughts of her own, hand these papers to one and 
another of her acquaintances. She died about the beginning 
of the year 1880, in the 87th year of her age. The last 
production of her pen, written but a i'aw days before her 
death, ran as follows: 

"I am drawing near to the eternal. ]\Iay I lay my hand 
in Christ's and claim him as my Saviour, all unworthy 
as 1 am ! Behold I am vile, but his righteousness is per- 
fect. 1 trust that God, for Christ's sake, hath forgiven 
me all my sins. Lord increase my faith. Holy Spirit 



42 THE LIFE OF 

prepare me for that change that I know is approaching. O 
for strength and grace for a dying hour ! May I stand 
continually upon the watch tower, remembering that those 
servants are blessed whom the Lord when he cometh, shall 
find watching. Can he be called a Christian whose life 
gives no evidence of love — of love to God ? Who merely 
says I have faith ; I believe the Gospel. Will such a faith 
save him ? No, he has no niith. What are my daily 
life and conversation ? Do I strive to please Jesus in all 
things? Do I strive to be holy ? Is Jesus my pattern? Do 
those Avho see my life take notice that I have been with 
him? If I have not the spirit of Christ, I am none of 
his." 

This account of Mrs. McKinley is not foreign to our 
subject. It manifests not merely the spirit of the sister 
but of her beloved brother also. It is given in the hope 
that other sisters will be stirred up to follow the noble ex- 
ample of Mrs. Nancy McKinley. Though the thoughts 
and the hands of Dr. Rodgers were very frequently em- 
ployed, as has been stated, about the aifairs of the Board of 
Domestic Missions, yet he did not forget the heathen who 
being without Christ were without hope and without God 
in the world. The congregation of Allegheny and the 
congregation of Pittsburgh, incited and directed by him, 
memoralized the Associate Synod in tlie spring of 1851, 
with regard to the establishing of a Mission in Hindostan, 
urging the synod to take this important step and promising 
as an encouragement that they would each contribute three 
hundred dollars annually for the Mission. By the great 
zeal and liberality of those brethren the members of synod 
were deeply impressed. With very little debate it was 



REV. JAMES RODGERS, D, D. 43 

concluded to establish the India Mission. A Board of 
Foreign Missions was chosen and directed to hold its meet- 
ings in Philadelphia. Two missionaries were also chosen 
and the board was directed to send them to India as soon 
as the necessary funds could be collected. The missionaries 
took their departure that fall. Through the good hand 
of God upon them they were conveyed in safety to Cal- 
cutta. After resting there for a while with Christian 
brethren and gaining ueedful information, they left Cal- 
cutta, penetrated the country in a northern direction and 
finally pitched on Sialkote and the region around as the 
field of their missionary labors. The Mission has been 
maintained there ever since, occasionally it has been 
strengthened and now there are twenty-two schools. One 
thousand four hundred and twenty-six pupils receiving a 
Christian education, and six congregations, including three 
hundred and four communicants, with an average attend- 
ance of 785 adherents. — [Report of 1880, Ed.] 

The work that has been done there and will be more 
extensivelv done is a monument in honor of Dr. Rodsrers 
set up in India, Avhich is likely to be more lasting than the 
marble column which marks the ground in which his 
bodily remains have been deposited. In November, 1850, 
Dr. Rodgers commenced the delivery of a series of lectures 
on that famous work of John Bnnyan, entitled, " The 
Pilgrim's Progress." He delivered the lectures on Sab- 
bath night instead of the lectures on the Westminster Con- 
fession, which he had been accustomed to deliver. He 
traversed about the half of the book during the winter of 
of 1850 and 1851. In the spring the nights having be- 
come short the lectures were dropped for that season. They 



44 THE LIFE OF 

were resumed in November, 1851, and finished in March, 
1852. What was tlie issue? The large audience chamber 
of the Doctor's church was crowded night after night, and 
no doubt many were awakened and turned to the Lord. 
In the fall of 1852, the fall after the delivery of the 
lectures on Pilgrim's Progress, on Saturday evening before 
the communion, eighteen or twenty young persons made a 
solemn profession of their faith in Christ and were added 
to the congregation, and by the spring of 1853 the list of 
Communicants, which amounted in 1840 to 270, was run 
up to 430. " He that wateretli shall be watered also him- 
self."— Proi?. 11: 25. 

Having attended to all his ordinary labors as pastor and 
chairman of the Board of Domestic Missions through the 
winter of 1852-53 without complaining and without any 
very noticable ground of complaint. Dr. Ro:lgers in the 
summer of 1853 made a tour to Europe. He was moved 
to this undertaking partly by liis desire to see once more 
his native land and some of the wonders of the old world, 
but chiefly it is believed by the desire to rest his vocal 
organs, being sensible that they were not what they had 
been. He left his home in Allegheny on the last Wednes- 
day of June, was in Philadelphia Thursday and Friday. 
On Saturday, Jidy 2d, he took passage on the steamer 
Glasgow City — was out on the sea the following day and 
preached to the passengers who were very attentive, though 
some of them were infidels. He had so little to do with 
sea-sickness that he did not miss a single meal. On tlie 
15th the vessel reached Liverpool, where he tarried till the 
18th and then passed by rail to London. From London 
he went by rail to Edinburgh. On the 28th of July he 



REV. JAMES RODGERS, D. T>. 45 

passed from Edinburgh to Glasgow, and on the 29tli he 
jomneyed from Glasgow to Greenock. On the 30th he 
passed from the latter place to Belfast. He was greatly 
pleased with Belfast. The Presbyterians were dominant 
in that city and ministers and people were working with a 
good deal of energy for the extension of the church. They 
had in their employ about eleven home missionaries, at an 
expense of fifty-five pounds each per annum, and by their 
labors three congregations had been added to the Presby- 
terian Church. On the 3d of August he journeyed from 
Belfast by coach to Armagh, thence to Sligo, and from 
Sligo by rail to Omagh, the seat of justice for the countv 
of Tyrone. 

In the immediate vicinity of Omagh he was born, and 

there he had spent his youthful years. It would seem that 

all his relatives had emigrated or been removed by death, 

and that all his beloved acquaintances and friends were in 

a like manner dispersed. His journal tells of no family 

nor of any single person that received him with great jov. 

lie was, however, invited to ])reach, and did preach in 

Balignahatty, the chiux;!] in which he had received the 

sacrament of baptism. The church was well filled and the 

' people during the services were very orderly and attentive. 

After spending a few days in the old neighborhood he 

left for Straban, where he tarried for a short time. On 

' the l()th of August he traveled by coach from Balena to 

Ashland, which is on the railroad running to Dublin. He 

reached iSshland about 6 o'clock in the evening, thence he 

i went to Dublin. In a day or two lie sailed for America. 

I He reached his home in Allegheny about the first of Sep- 

\ tember, having been away two months and a few days. It 



46 THE LIFE OF 

might perhaps have been better for himself and for the 
church if his jaunt had been continued for two months 
longer. As it was the symptoms of the impairment of his 
speaking powers were lightened, though not altogether re- 
moved. But being refreshed by the rest and exercise 
which he had taken in the open air, he entered upon his 
former labors with renewed zeal and energy. Having 
been in the ministry for two-and-twenty years, his work of 
writing sermons and committing them to memory was not 
so onerous as in the beginning of his course. But his work 
as chairman of the Board of Domestic Missions was not I 
diminished, but on the contrary greatly increased. In 1846 
he had the care of seven or eight missionaries and ex- 
pended iive hundred dollars, but in 1853 the missionaries 
were thirty-eight, and the expenditures four thousand and 
four hundred dollars. The business of managing so 
many missionaries, he made more onerous to himself, by 
writing not simply business letters, but in many instances 
long letters full of sympathy and encouragement. Dr. S. 
Collins, late Superintendeut of the Board of Publication, 
was one of the missionaries. He was located in Yorkville, 
Racine county, Wisconsin, at a distance from every minis- 
terial brother. He had several places of preaching and of 
consequence was under the necessity of making many 
journeys. Sometimes through the prairies and sometimes 
through tlie woods, oppressed with heat in the summer and 
with cold in the winter. His situation was very trying. 
He states in a recent letter : " I do not know how I could 
have endured it but for the timely, constant sympathy and 
support of Dr. Rodgers. I often wondered how he could 
find time to write such long letters full of sympathy and 



REV. JAMES RODGERS, D. D. 47 

wise counsel. Every letter was the occasion of joy to my 
heart and nerved me for work and the enduring of hard- 
ships." But as though his ordinary pastoral labors, greatly 
increased as they were by the business of managing affairs 
of the Board of Domestic Missions, were not work enough, 
he undertook shortly after his return from Ireland, a work 
of charity. While in Belfast, he was told of a charitable 
institution in which a considerable number of the children 
of poor but respectable parents were housed, clothed and 
educated at the expense of the churches in that place. He 
visited the institution and conferred with the Superintend- 
ents, who informed him that many of the children should 
be dismissed from the institution, but they had not been 
able to find places for them. Dr. Rodgers informed them 
that help Avas much needed in America, and that if the 
children were sent over, places for them in good families 
could easily be found. He was told that the institution 
was not able to bear the expense of sending the children to 
America, that the passage money of each child would be 
twenty-eight dollars, and twenty children would amount to 
five hundred and sixty dollars; that if twenty respectable 
heads of families would each advance twenty-eight dollars 
and forward the money to Belfast, twenty children would 
he sent over, and those who received them could retain 
their services till indemnified for the money advanced. Dr. 
Rodgers did not promi.-:e to try what he could do, but he 
did try in the fall of 1853, and succeeded. In the course 
of theM'inter the money was paid to him and transmitted. 
In the spring of 1854, a company of twenty boys and 
girls, about an equal number of each, was sent over and 
distributed. It is probable that most of them are still 



48 THE LIFE OF 

living in the United States, rejoicing in their freedom and 
plenty, who, apart from the benevolent exertions of Dr. 
Rodgers, would probably be in Ireland pining away with 
hunger and sorrow. 

As to Dr. Rodgers' power of speaking in public, there 
was no observable change for the worse till the summer of 
1857. In July or August of that year he was in the 
country assisting a brother with the dispensation of the 
Lord's Supper. On the Sabbath he preached the action 
sermon and addressed two or three tables. He lodged that 
night with one of the members of the congregation. He 
was expected to sleep on a feather bed, but as the weather 
was very warm and his blood in feverish excitement through 
the labors of the day, he was annoyed and distressed with 
the excessive warmth ; he therefore left the bed, and taking 
a part of the clothing, lay on the carpeted floor between 
the windows, the sash being up. He slept soundly, but 
took a severe cold. From that time public exercises were 
somewhat burdensome. But not being easily discouraged, 
he went on with his usual labors daring the fall and win- 
ter of 1857, and the spring of 1858. In the meeting of 
the synod in May, 1858, he was able to take part with the 
brethren of the Associate Synod in discussing and deter- 
mining the basis of union with the General Synod of the 
Associate Reformed Church. The basis being approved 
and adopted by both Synods, the following day was fixed 
on as the time for consummating the union, and City Hall, 
the largest hall at that time in the city, was chosen as the 
place. i i 

There was a mighty concourse, and Dr. Rodgers was 
present and, by appointment of the Associate Synod, he 



EEV. JAMES RODGERS, D. D. 49 

delivered before the vast assembly one of the congratula- 
tory addresses, with which the marriage union of the two 
churches was solemnized. He was somewhat corpulent at 
that time, and well colored. His general health was good, 
but he was subject to a degree of soreness in his throat, 
and that he might enunciate his words with such force as 
to fill a large audience chamber, he was under the necessity 
of exerting himself to the utmost. Being apprised of his 
condition, the Associate Synod a short time before going 
into the union, appointed liim to visit during the summer 
and fall, the churches in the far west, which, as Chairman 
of the Board of Domestic Missions he had had a chief 
hand in planting and sustaining. Hoping that a release 
from his arduous duties at home, with exercise in the 
open air, would be the means of restoring him to his 
former vigorous condition, he accepted the appointment 
but did not actually set out on the tour till the beginning 
of September. During that month he visited the vacan- 
cies in Michigan and in the northern counties of Indiana 
and Illinois; October and a portion of JSTovember he spent 
in Wisconsin and Minnesota. While traveling in tiiose 
states, the atmosphere being dry and cool and plentifully 
supplied with oxygen, his throat-soreness was mitigated, 
and he could speak with more freedom and ease to himself. 
At times he was not sensible of any soreness, and thought 
he was about to be restored to perfect soundness. But 
' coming down into the southern portion of Illinois, Avhere 
, the atmosphere was loaded with moisture, and not well 
I supplied with oxygen, he found in a little time a change 
I for the worse. The old unpleasant symptoms reappeared. 
j Intending nevertheless to visit the vacancies in Kansas, he 

3 



50 THE LIFE OP 

proceeded as far as St. Louis. He tarried in that city for 
a few days, hoping for some improvement; as he grew no 
better but rather worse, he began to doubt the propriety of 
his going further from his home. 

The physician gave a very decided judgment against the 
furtlier i)rosecution of the proposed journey, and very 
earnestly advised Mr. Rodgers to return as soon as he could. 
Accordingly he took the cars the next day. This was about 
the 20th of November. Dr. Rodgers seems to have been 
in a more critical condition than his friends in St. Louis or 
he himself was aware of, for by the time he reached Xenia, 
he was so fatigued and worn out that he was forced into 
the conclusion that he could not go on to Allegheny with- 
out hazarding his life. He therefore left the train at 
Xenia and had himself conveyed to the mansion of Dr. 
Martin, an Irishman and friend, with whom he had lodged 
repeatedly during meetings of the Associate Synod. He was 
cordially received, tenderly and carefully nursed, and by 
Dr. Martin treated with all the skill that he could com- 
mand. Under these favoring circumstances his symptoms 
were relieved, and in course of three weeks he was, in so 
far as his feelings were concerned, in a comfortable condi- 
tion. But his disease was not healed, and his strength was 
not restored. He should have remained under Dr. Mar- 
tin's care two or three weeks longer, but in proj)ortion as 
he was relieved from trouble, his desire to be at home 
with his family increased. After a few days of comfort 
the desire became imperious. He therefore took the cars, 
though dissuaded from doing so by Dr. Martin, and started 
to Allegheny. The car in which he was seated was quite 
full of passengers, but among them all he was unable to 



EEV. JAMES EODGERS, D. D. 51 

fiud a farailar eounteuance. There was one passenger how- 
ever who recognized him, — a gentleman from Pittsburgh, 
who had at several times heard him preach, and was 
familiar with his name and character. Observing that Dr. 
Rodgers did not seem to enjoy his usual health, that gen- 
tleman approached him and made himself known, and 
learning that he was unwell and weak, he sat near him and 
helped him occasionally to a cup of water. When the 
train stopped at the Allegheny Depot, about two o'clock in 
morning, he helped the Doctor out of the car, and with a 
very generous self-denial he offered to leave the train and 
accompany the Doctor to his home. Dr. Rodgers thanked 
the gentleman for his kind offer, but being habitually un- 
willing to give trouble to others, he refused to accept of his 
offer, pleading that it was but a little distance to his home. 
Dr. Rodgers moved with slow and faltering steps towards 
his own habitation. His strength was less than he had 
supposed. He reached his own gate but was very much 
exhausted. He rested against the gate for a few moments; 
while resting he called to mind that he was still fifty yards 
from the door, and those fifty yard^ were a continual ascent 
and the ascent near the door quite steep. He therefore 
said to himself, is it possible that I have traveled this day 
more than two hundred miles to perish in sight of my 
own door. Fearing that he would not be able to climb 
the ascent, and knowing that his voice was gone, so that he 
could not cry out and call for assistance, he summoned all 
his remaining strength and reached his own door. But 
the door was locked, and the family were all asleep; and 
his strength was so entirely gone that he had not the power 
to pull the door bell ; all he could do was to hold himself 



I 



I 



52 THE LIFE OF 

against the door by the cloor-knob, and strike weakly 
against the lower panel with his right foot. By his knock- 
ing in this way, Mrs. Rodgers and her companion were 
awakened : but they were alarmed, supposing that a burglar 
was trying to enter the house. As the gentle thumping 
against the door continued, Mrs. Rodgers ventured at length 
to lift the sash and call out, "Who is there, and what do 
you want?" There was no answer that reached her ear, 
for this very sufficient reason, that the applicant for admis- 
sion could only speak in a low, weak whisper. The light 
thumping continuing, Mrs. Rodgers concluded at length 
that no violence was intended, she lit a candle and opened 
the door and beheld the ajjplicant for admission w^as 
Dr. Rodgers, whom she received with mingled emotions of 
joy and sorrow — joy that he had returned alive, and sorrow 
that he seemed to stand on the brink of the grave. All 
that promised any means of relief was attended to with 
promptitude. 

He was an invalid throughout the winter, able for the 
most part to step about through his chamber but not able 
to leave it. The symptoms with which he had to strug- 
gle were the common symptoms of asthma; and yet his 
disease was not asthma but bronchitis. The bronchial 
tubes which ran through every portion of the lungs, were 
under chronic inflammation, and in that irritated condition 
they exuded a great deal of mucus by M'liich the smaller 
tubes were partly coated, so that the air inhaled had not 
due access to the blood to j)erform on it, its proper func- 
ti(m. Dr. Rodgers was visited by many physicians and 
they all concurred in the opinion that his disease was 
bronchitis. As the severity of the winter passed away, he 



REV. JAMES RODGERS, D. D. 53 

improved in respect of strength and comfortable feelings. 
About the 25th day of March, 1859^ the writer spent 
several days in his company. He was able at that time to 
converse with a low but audible tone. He was under the 
necessity of coughing very often and he expectorated free- 
ly, but his throat was not sore and there was no pain in 
his chest. He had had, so he stated, several bad spells 
during the winter, and in one of them all the air he could 
get seemed to pass into his lungs by an opening so small 
that a darning needle would have filled it and that when 
with much ado he had got one breath, he felt no assurance 
that he would be able to draw another. In response I in- 
quired, "What did you do in those solemn circumstances? 
What were your soul exercises?" "Oh, said he, all I 
could do was to trust." For his encouragement I told 
him that that (as seemed to me) was doing well, it was 
doing as Job did in the like situation, and it is written, 
" Blessed are they that trust in the Lord." 

That part of his affliction, which seemed to me most 
pitiable, was his inability to rest in bed. When his body 
was placed in a horizontal position, it unfortunately brought 
on violent coughing and the coughing drove away sleep. 
In the spring of 1859 he rested by the fire night after night 
in a large cushioned chair, with the back placed at an angle 
of about forty-five degrees ; and it was but seldom, if ever, 
that he spent a night in auy other position during the 
remaining years. On one of the early days of April, there 
was a meeting of the people for giving attention to the 
secular concerns of the congregation. Dr. Rodgers at- 
tended the meeting and attempted to address the brethren. 
But when he had given utterance to a few sentences, lie 



54 THE LIFE OF 

was seized with a fit of coughing and was compelled to de- 
sist. He made out, however, to inform the people that, be- 
ing unable to perform the duties which he owed to them as 
their pastor, he would not hold the office, but would for- 
ward his resignation to the presbytery at their next meet- 
ing. Several of the leading members protested on the spot 
against the movement, but nevertheless the Doctor for- 
warded his resignation. Informed that he had done so, 
the congregation met together and appointed commissioners 
to attend the presbytery, and instructed tiiem to resist on 
behalf of the congregation, the acceptance of their pastor's 
resignation. The commissioners were instructed also to 
promise that the congregation would pay the Doctor's 
salary as formerly, and would accept of such preaching as 
he could furnish by one substitute or another, and be con- 
tent it they should be vacant tlie half of the time. The 
will and wish of the congregation were faithfully presented 
before the j^resbytery, and in consequence the Doctor's 
jjastoral relation to the congregation was continued. As 
was craved and expected he supplied his people with 
preaching through the summer of 1859, and the ensuing 
fall and winter. They were supplied every Sabbath, or 
nearly so. The arrangement between him and his people 
was not limited to five or six months and might have con- 
tinued for a considerable time, had it not been for the 
ministrations of the Rev. John B. Clark, of Canonsburg, 
the successor of Dr. Ramsay, a vigorous man of twenty- 
eight or thirty years, with a strong voice and ready utter- 
ance. In the fall and winter of 1859, he preached in 
Pittsburgh, and in Allegheny also. Dr. Rodgers' j)eople 
heard him repeatedly. The majority of them were greatly 



REV. JAMES RODGEES, D. D. 55 

pleased with his ministratious. Having sounded him and 
learning that he was not immovable, they became very 
eager to give him a call. Apprised by various means that 
such was the disposition and will of the majority, Dr. 
Rodgei-s forwarded his resignation a second time, and 
urged the presbytery to accept of it, and release him from a 
responsible charge, the duties of which he was unable to 
discharge. His resignation was accej)ted, and in that day 
his career as pastor and preacher of the everlasting Gospel 
was brought to an end perpetual. This solemn event took 
place about the 1st of April, 1860, after he had been in the 
ministry nearly thirty years, and in the service of the 
Associate, now tlie Second United Presbyterian congrega- 
tion of Allegheny, twenty-oiie years and eight months. 

Having followed Dr. liodgers' footsteps to the close of 
his ministerial career, it seems proi)er in this place to give 
some account of the abilities which he brought to the work 
of the ministry, of the diligence and perseverance with 
which he applied all his powers and of the success that 
attended his efforts. It will not be thought strange by the 
considerate reader that I should notice his constitutional 
soundness and bodily vigor. A great burden of bodily 
infirmities is an utter disqualification for ministerial work. 
A burden that is comparatively light is a clog — a hin- 
drance, and hence the Apostle Paul counseled his dear friend 
Timothy to take measures for improving his bodily health 
and strength. In the firnniess and vigor of his bodily 
system. Dr. Rodgers was undoubtedly prepared by the 
Head of the Clun-ch for much work and extensive useful- 
ness. From the time of his licensure in 1830 till the fall 
of 1858, when his health failed, he Avas never sick, and the 



56 THE LIFE OF 

people who waital on his ministry were never disappointed, 
lie never entered the pulpit with a heart palpitating 
through weakness and temples throbbing. His mental op- 
erations in preparing and delivering his discourses were 
not impeded by the burden of indigestion nor distracted 
by neuralgia or rheumatic pains. Having uniform health 
and great ability to work and to endure hardness, he un- 
dertook and accomplished such works of usefulness that a 
poor weakling had they been proposed to him would have 
stood appalled and confounded ; such as visiting two hun- 
dred families each winter, scattered over the three cities of 
Allegheny, Pittsburgh and Birmingham, and preparing 
and delivering lectures on the great work of Bunyan. 
But the mind is the man, and Dr. Kodgers had a mind as 
well as a body — a sound mind as well as a sound body. 
One of the old Romans described a nobleman with these 
few, simple terms, " Sana mens in corpore sano ; " a sound 
mind in a sound body, and these few words might be en- 
graved on Dr. Rodgers' moiuiment, as a short history of 
what he was. He had an appetite for the truth, and was 
always ready to receive and embrace it. His mind was 
well balanced, and from things well known he could reason 
and conclude fairly and honestly as to other matters that 
were not known. He had a great deal of common sense, 
and kept his passions in subjection to the law of Christ 
and of right reason. He was never hurried into folly and 
madness by a fit of anger or by the fury of any other tur- 
bulent passion. His memory was very good. He was able 
to commit three long sermons in a short time, and to com- 
mit them so perfectly that in preaching them he was never 
under the necessity of making a long pause and cudgeling 



REV. JAMES RODGEKS, D. D. 57 

his brains to find ont the beginning of the next sentence. 
His meiuoiy for faces and names was very remarkable. 
He could call all his people by their own names, not ex- 
cepting the little boys and girls that attended his Sabbath 
School. By this great stretch of memory he was lifted up 
to jiower and influence over old and young for their good. 
Dr. Rodgers had not only a sound, vigorous mind, but a 
mind well stored with words and principles of the inspired 
volume. Before his licensure he was familiar Avith the 
doctrines of the Christian religion, and studying after- 
wards, as opportunity permitted, he had grown to be like 
Apollas, mighty in the scriptures before commencing his 
work in the City of Allegheny. His labors in the city 
were blessed. In a little time he gathered together a large, 
flourishing congregation, and because he did this great 
work with uncommon celerity, it was surmised by some 
that he built with untempered mortar. But it was not so. 
He was rooted and grounded in the true reformed religion 
as taught by Calvin and Knox, and the Westminster Di- 
vines. He believed, and therefore sx)ake, and so strong 
were his convictions that it would have been impossible for 
him to inculcate sentiments which he did not in his heart 
believe. Dr. Rodgers brought to the work of the ministry 
not only an enlightened mind, but a renewed, sanctified 
heart, — a heart endued with the love of Christ and Avith a 
benevolent solicitude for the salvation of sinners ready to 
perish. He Mas a man of God not only in the church but 
in the parlor and market house, and wheresoever he went. 
It is not intended to intimate that heart-piety insures min- 
isterial success. Xoah was a preacher of righteousness 
and a very saintly man. He walked with God and was 



58 THE LIFE OF 

righteous in his sight, and yet he was not successful. The 
same may be said of Elijah, Isaiah and Jeremiah, and of 
Christ himself, though consummately wise and perfectly 
holy, the converts made by his immediate ministry were 
but a little flock. But though grace in the iieart does not 
insure ministerial success, it is a good preparation for the 
work of the ministry, and this good preparation Dr. 
Rodgers carried with him to the city of Allegheny. He 
was not only almost but altogether a Christian, and when 
persuading others to become followers of Christ, he per- 
suaded them to become what he was himself. Dr. Rodgers 
brought also to the work of the ministry an uncommon 
gift of prayer. His prayers were always fluent and copious, 
appropriate and solemn. His appearance and tones were 
solemn, and all manner of persons present in the assembly 
were made to feel that he was praying indeed. The prayers 
of ministers are not so frequently criticised as their ser- 
mons, but they are observed with even closer attention, and 
often a good sermon is frustrated by cold, stammering- 
prayers, while on the other hand an imperfect discourse is 
helped and made impressive by the fervent prayers that 
went before and followed after. I will only mention one 
other qualification possessed by the Doctor, and that is the 
art of expressing his thoughts in plain Anglo-Saxon terms, 
put together in the common English style. That elegance 
which consists of words derived from the Latin language, 
framed together after the model of Cicero's orations, he 
did not admire nor use at all. He preached the Gospel 
with great plainness and simplicity, not with wisdom of 
of words lest the gospel should be of no effect. Such were 
the abilities and qualifications which Dr. Rodgers brought 



REV. JAMES RODGERS, D. D. 59 

to the Lord's work in Allegheny; and these powers he de- 
voted entirely to the work. Paul counseled his sou Tim- 
othy to give attendance to reading, to exhortation, to doc- 
trine, to meditate on these things and to give himself wholly 
to tliem. That counsel Dr. Rodgers followed closely and 
steadily : he did not engage in stock-jobbing : he was 
not a silent partner in any store or factory, nor a professor 
in any Academy or College. He spent but little time in 
social visiting. He continued constantly in his proper 
work, without any relaxation at all, except in the trip to 
Ireland, necessitated by sensible impairment of his vocal 
organs. He was so intent on his ])astoral work that he 
would not be hindered by affliction in his own family. In 
the summer of 1842*his wife, withtlieir little children, was 
on a visit to her parents. The youngest child, a babe at 
the breast, was taken with cholera-infantum. The father. 
was informed about the middle of the week of the sickness 
of the child. He concluded that everything would be* 
done for the child that could be done if he were there, and 
went on with his preparation for the work of the Sabbath. 
On Friday afternoon he was informed by a second letter that 
the child was not expected to live. He concluded 
as before, that he ought not to disappoint his people ; so he 
met with the congregation on the Sabbath, and after preach- 
ing to them in the forenoon and afternoon he rode out to 
Florence, twenty-four miles. But the child had died on 
Saturday aud was buried before his arrival. He was very 
diligent and constant in the Master's service. His labors 
were very onerous. After he had written out his discourses 
they were committed to memory, and the Sabbath having 
come, after spending an hour with the Sabbath school, he 



60 THE LIFE OP 

preached the sermons which he had prepared, one in the 
forenoon, another in the afternoon and the third after night- 
fall. In preaching the Doctor did not spare himself. He 
did not recite what he had written in a careless, drawling 
manner, but preached with all his powers of soul and body, 
exerting himself to such a degree that even in cold weather 
streams of perspiration ran over his cheeks. In addition 
to all this work he visited every winter all his families 
(about 200) scattered as they were over Allegheny, Pitts- 
burgh and Birmingham. He took the night for the part 
of the work, as in the night his people would be more at 
leisure and more generally at home. Dr. Rodgers was a 
great worker. He might have said of himself in compari- 
son with the other ministers of the Associate Church as 
Paul said of himself in comparison with the other Apostles: 
" I labored more abundantly than they all." What was 
the fruit ? It should be recollected that whoever plants or 
waters it is God that gives the increase, and gives it when 
and where and to whomsoever he is pleased to give it, and 
yet he gives the increase in such a way and in such a meas- 
ure as to encourage the industry of his servants, making 
his blessing to bear some proportion to the means used and 
the harvest to correspond in a good measure with the seed- 
ing. It was so ordered in the present case. Dr. Rodgers 
sowed bountifully, as has been shown, and his reaping was 
also bountiful. During his pastoral oversight of Nobles- 
town and Ohio congregations, which was seven years, these 
congregations were so increased that each was able to make 
up the whole salary and each sought the whole time of their 
pastor. When he was transferred to Allegheny in August, 
1838, the number of communicants there in the fall of that 



REV. JAMES RODGEES, D. D. 61 

year was only 39. One year from that date the number 
was 159. In 1845 the number was 270. In 1853 it was 
430. In 1855 it wfis 460. In 1859 it was 505. In 1860, 
when his resignation was accepted, the number of commu- 
nicants was probably 560. During the twenty-two years 
of his pastorate in Alleglieny many of those admitted to 
fellowship with the congregation were removed by death. 
Many others emigrated to other parts of the country. 
Those who were in these two ways lost to the cono-regation 
were about equal in number to those who remained in 1860. 
Many more were awakened by his preaching and sought 
connection with other churches. It is related of Paul and 
Barnabas : " That they went into the synagogues of the 
Jews in Iconium and so spake that a great multitude both 
of Jews and also of Greeks believed." The like may be 
said of Dr. Rodgers in Allegheny. He labored so dili-- 
gently and preached so ably and earnestly that a great mul- 
titude of different nationalities believed. The writer would 
not advise any brother in the ministry to attempt to do the 
work Dr. Rodgers did in his day. But all should devote 
their time and their abilities to the work of the Lord, and 
if all would actually do so, following the example of Dr. 
Rodgers, as their health and strength permit, instead of an 
average annual increase in settled congregations of five or 
six the increase would be treble or quadruple. "lie that 
soweth bountifully shall also reap bountifully." " The 
hand of tlie diligent maketh rich. As to the endowment 
by which Dr. Rodgers gained the attention and esteem of 
the people and the power of prevailing with them for their 
good, it is probable that intelligent persons who were well 
acquainted with him will not concur in giving the same 



62 THE LIFE OF 

accounts. Some will testify that he had a strong voice and 
was always fluent, allowing no room for the fear that he 
would run aground and bring his labor to an ignominious 
end. Others will perhaps say that he spoke with freedom 
and with a positive decided tone, showing that he believed 
in his heart the principles which he proposed to others for 
their acceptance. Others will perhaps say that he was 
mighty in the Scriptures and by plain exposition and forci- 
ble argumentation he evinced that the doctrine for which 
he pleaded was the truth of God. Against these testimo- 
nials it cannot be objected that they are unfounded. Dr. 
Rodgers possessed all those excellencies, they were conspic- 
uous and were constituent elements of his influence. But, 
as seems to the writer, his chief excellence was the solemn 
earnestness that prevaded all his public performances. 
When he prayed all felt that he was praying, and when he 
preached all saw and felt that he believed and therefore 
spoke. As a successful pastor much is attributable to his 
persistent assiduity. When the iron was brought to a 
white heat he did not turn from it leaving it to grow cold 
again ; but pounded away until it was brought into due 
form and fitted for a place in the temple of mercy. 

We now resume the thread of our story. As has 
been stated. Dr. Rodgers- offered his resignation the 
second time in the spring of 1860. He had not been 
urged to take this important step, as a matter of duty, by 
any of his brethren in the ministry ; nor was he moved 
by the solicitation of any of his people. Of his own free 
will he made the offerj and yet it Avas not made with per- 
fect willingness. His heart reluctancy was owing in a 
great measure to his affection towards the people of his 



REV. JAMES RODGERS, D. D. 63 

charge. Being their spiritual father aud having had much 
comfort in fellowship with them, he was loth to part with 
them as a tender father consents with inward reluctance to 
the marriage of the daughter in whom he delighted. The 
sensible lightness of his affliction contributed to strengthen 
his reluctancy. His vocal organs were so impaired that he 
could not preach : but he had the full use of all his other 
members and faculties ; and being heart whole, he hoped 
that his powers of speaking would be restored, and 
if that should be, there was nothing on earth which 
he desired so much as to minister to the edification aud 
comfort of the people whom he had gathered together 
with so much care aud pains. It is probable that his 
pecuniary condition had something to do M'ith his reluct- 
ancy. In the beginning of his services in Allegheny his sal- 
ary was only six hundred dollars, a very small allowance for. 
a city position. When the congregation had increased con- 
siderably his salary was raised to eight hundred dollars. 
About 1850, the congregation having grown to bequite large, 
the elders proposed to take measures for advancing thesalary. 
But Dr. Rodgers objected, that the advancement would 
impose additional burdens on the poor of the flock, and 
that they were sufficiently burdened already. The measure 
thus opposed was dropped aud never taken up again. 
When the congregation had increased to more than five 
hundred members the doctor's salary was but eight hundred 
dollars. Habituated to economy, and having but a small fam- 
ily, he lived on this salary and lived very comfortably. But 
having a good deal of company and no other source of 
income, the yearly additions to his estate were very incon- 
siderable if anything at all. It is probable that he was 



64 THE LIFE OF 

not richer on the day of his resignation than on the day of 
his coming into the city except as the value of his house 
and lot had increased in consequence of the growth of the 
city. In this state of things, the putting away of his con- 
gregation was the putting away of his living — his mainte- 
nance, and it is not in human nature to be perfectly will- 
ing for such a divorce. But understanding that the 
majority of his people were very intent on calling the Rev. 
J. B. Clark, of Canousburg, Dr. Rodgers yielded his 
own preferences and wishes to theirs. He resigned and 
thereby said : " I cannot preach to you, my beloved breth- 
ren, and I will not stand in the way of your spiritual 
improvement, whatever may be the consequences as to 
myself and mine." A considerable number of the congre- 
gation, something more than the fourth, tenderly sympa- 
thized with their pastor in his impaired condition. They 
reminded the brethren in public and in private meetings 
how the Doctor had denied himself and labored night and 
and day ; how he had founded and had built up the congrega- 
tion, and had brought upon himself the present infirmity 
by excessive labors on their behalf. They insisted that 
the arrangement of 1859 was dictated by gratitude and 
was creditable to the congregation. That it ought to stand 
for at least another year, and that if the Doctor were given 
so long a rest he might perhaps be restored to them again. 
These and such pleas were pressed on the attention of the 
majority but without effect. Shortly after the release of 
Dr. Rodgers a call was made out for the Rev. John B. 
Clark, which being presented and accepted, he was installed 
as pastor of the congregation. All the proceedings in re- 
gard to his settlement Avere opposed by the minority. There 



REV. JAMES RODGERS, D. D. 65 

was debate and warmth, but the dissension, like that between 
Paul and Barnabas, was overruled for good. Mr. Clark 
being installed, the minority relinquished their seats and 
withdrew from the congregation but not from the church 
of their choice. Dr. Rodgers and family went with their 
special friends. To the new congregation he did not preach 
a single sermon, and though he was with them often in 
their prayer-meetings he did not lead their devotions in a 
single instance. His lungs were still in such a condition 
that speaking provoked coughing and coughing forbade 
speaking. The people worshiped for some time in the 
chapel of the United Presbyterian Seminary, and having 
obtained an organization, they became the Fourth United 
Presbyterian Church of Allegheny, which called and had set- 
tled over them the Rev, Charles Dickey as their first pastor. 
Dr. Rodgers was now without any stated employment, . 
but he did not continue long in that condition. The 
United Presbyterian Assembly of 1859, holding its ses- 
sions in Xenia, Ohio, organized several boards and enacted 
rules for their government. Among the boards organized 
was the Board of Publication. It was made the duty of 
this board to supply the literary needs of the United Pres- 
byterian Church by printing or causing to be printed 
Psalm Books, Bibles with Psalms, Confessions, Testimonies, 
Catechisms and Sabbath-school books of a sound evangeli- 
cal character, &c., and to keep such books on hand in such 
quantities as to be able to supply all demands that might 
be made, whether by Presbyteries or individuals. Tlie 
Board as originally constituted by the Assembly, consisted 
of tiie following members: Rev. Dr. Rodgers, Rev. James 
Prestley, James Robb, Rev. Gcoi-ge C. Vincent, Rev. Jno. 



66 THE LIFE OP 

G. Brown, James McCandless, Eev. Dr. D. R. Kerr, William 
Stevenson and Charles Arbutlinot. Their first meeting 
was held in the lecture room of the Second United Pres- 
byterian Church, Pittsburgh, on the third Tuesday of July, 
1859. Dr. Rodgers was the chairman or president by ap- 
pointment of the Assembly, and Mr. James McCandless 
was elected treasurer by the Board. Owing to the scarcity 
of funds, but little was done, during the first year of the 
board's existence, but after May, of 1860, liberal contribu- 
tions to the Board by congregations and by individuals were 
made and early in the summer of that year the board 
secured a large store-room on Fourth Avenue, near the 
old Bank of Pittsburgh, and filled it with books. Plaving 
a book-store, they needed an honest, competent, faithful 
superintendent. In looking about for a suitable person 
they fixed on their president and appointed him to the 
})Osition with a salary of $800, which after a year or two 
was increased to $1,000. The Doctor was the man for 
the place. He had had some experience in the business. 
He was an able accountant, having studied book-keeping 
in his youth and taught it for several years. He was not 
morose and of a forbidding aspect, but cheerful and pleas- 
ant; not haughty and reserved, but easy of access and 
ready to communicate; not irritable and apt to flame 
with anger, but meek and of long-suffering. In addition 
to all these advantages, he had tlie confidence of the 
churches concerned and of the community at large. The 
confidence of ministers and their people was manifested by 
their contributions. In May, of 1850, the funds of the 
board amounted to $1,193. The book-store being opened 
and Di'. llodgers presiding in it, contributions flowed in so 



REV. JAMES RODGERS, D. T>. 67 

liberally that on the 30th day of April, 1861, the funds 
of the board amounted to $9,833. Two individuals con- 
tributed a thousand dollars each, and one of them for- 
warded his bounty by the hands of Dr. Rodgers himself. 
In respect of his mental ability, his moral habits and high 
standing in the church and in society, Dr. Rodgers was emi- 
nently fitted to be the superintendent of the United Pres- 
byterian Book Concern. 

Dr. Rodgers regarded the call of the board as the Lord's 
call to serve his people in that field of care and responsi- 
bility. 

The new line of operation was not so honorable as preach- 
ing the gospel nor so congenial to his own taste and incli- 
nation. But the Lord called him to it and he said. Amen, 
so be it, for Thou knowest what is wisest and best. Being 
excluded from the pulpit and having felt some anxiety- 
about the future support of himself and family, the new field 
of labor opened by Providence and set before him was in fact 
a merciful compensation for his debility, and by this great 
mercy he Avas led to say with Abraham : Jehovah-jireh, 
— the Lord will provide, and to sing with David : 

" I have been young and now am old, 
Yet have I never seen 
The just man left, nor that his seed 
For bread have beggars been." 

He accepted the call of the Board as the Lord's call and 
demeaned himself in the office of supermtendent as uudei' 
the Master who observes all his servants in their several 
places and employments and will render to every one of 
them according to his works. 

Dr. Rodgers was diligent and faithful to the end. In 
1865 or 1866 he found himself too weak to walk to and 



68 THE LIFE OF 

from the store, but still he attended, passing to and fro on 
the street cars. And when in the book-rooms he toiled all 
the day long. Knowing his weakness and observing how 
he waited on customers, I sometimes thought that it was a 
pity that so much divinity should be subjected to so much 
common drudgery. But in fact he was ministering to the 
saints and to a greater number of them than when he 
labored night and day in preaching the gospel orally. His 
debility was still on the increase and still he attended the 
book-rooms, aud when at length he was summoned to 
depart hence he v/as there giving attention to the Master's 
business aud making out his claims to the Master's bene- 
diction. " Who is that faithful and loise steward, whom his 
Lord shall make ruler over his household, to give them their 
portions of meat in due season f Blessed is that servant 
ivhom his Lord, when he cometh shall find so doing." — Luke 
12 : 42, 43. During the winter of 1867-68 his health 
was not worse than it had been the preceding winter. 
Concluding that he must ere long retire from active 
business altogether or at least in great part, at a meeting 
of the Board in March, he suggested the propriety of 
electing a stated assistant and recommended his par- 
ticular friend, the Rev. Samuel Collins, who, like him- 
self, was unable for pastoral work, but not disqualified for 
active employment of a lighter nature. The Board elected 
Mr. Collins, who, being informed of their choice, accepted 
the position and came to Pittsburgh about the close of the 
month. In the evening of the day on which he ar- 
rived he visited Dr. Rodgers and conferred with him 
about the concerns of the publication office. He found 
him weaker than he expected and greatly troubled with 



REV. JAMES RODGERS, D. D. 69 

cough and asthmatic symptoms. After a few clays he was re- 
lieved iu a good measure aud for the most part he visited the 
book-rooms daily and attended to business throughout April, 
May and June. On the first day of Jul^^ he entered the 
store about 9 o'clock and instructed Mr. Collins to draw 
an order on Messrs. Magorge & Co., of Philadelj)hia, for* 

reams of printing paper, giving him the words with 

which the order should be expressed. Mr. Collins gave 
immediate attention to the business and in a little time 
after the order was completed Dr. Rodgers complained of 
sickness. His sickness assumed the form of cholera mor- 
bus. Having expressed his desire to be at home, Mr. Col- 
lins proposed to get a carriage and carry him home. He 
refused to be accommodated in that way, saying that he 
would return by the sti'eet car as he had come. Mr. Col- 
lins conducted him to the car and helped him in and sat 
down beside him, intending to go along and help him 
from tlie car to his dwelling. Having declared his inten- 
tion, Dr. Rodgers said no, with a good deal of emphasis. 
Dr. Rodgers went his way; he reached his home in safety 
but did not find health and cure. 

For ten or twelve days he regarded liis present sickness 
as temporary and expected that He wlio had delivered him 
so often would deliver him again. But about the middle 
of July he was led to perceive that the present was his 
last sickness and that no deliverance was to be expected 
but that which would be final and con)plete. Under this 
view of his case his aspect and expression were serious, but 
there were no indications that his heart Avas disquieted with 
fear. He did not refuse to look death in the face. He 
did not decline to think and speak of the great change 



70 THE LIFE OF 

which he was about to undergo. He sent for several of his 
brethren in the ministry that he might have the benefit of 
their sympathy, their counsels and their prayers. He 
called to his bedside a number of young persons with 
whom he had been familiar and gave them his dying ad- 
vice. He exhorted them to pray always_, and to cherish in 
their hearts tliat fear of the Lord which is the beginning 
of wisdom. He spoke words of encouragement and com- 
fort to all that were about him. To his beloved partner 
he said, as has Ijeeu already mentioned : " My dear mother 
is waiting for me on the other side of the river, and when 
it is your time to pass over I will be waiting for you." 
To a widow lady, one of his old parishioners, whose hus- 
band had been taken away with the Asiatic cholera, he said : 
" My dear friend, your husband was taken away in a fiery 
chariot, but I lie here on a bed of roses." At another 
time to those that watched with him and ministered to his 
wants, he said : "Is this death ? Can it be death ? " inti- 
mating that he did not find the last conflict so terrible and 
so distressing as he had expected. At another time he 
called out : " Peace, peace, peace, all is peace." These ex- 
pressions are not recorded as decisive proofs that the Doc- 
tor had been illuminated and sanctified and was about to 
be glorified. The grand and only sufficient evidence of 
these heavenly things is a pious, godly life and conversa- 
tion. By their fruits ye shall knoiv them. But when a 
godly, useful life terminates with such views and expres- 
sions and with such confidence of hope, the evidence aris- 
ing from the life, becomes pointed and emphatic. Accord- 
ingly the living are summoned to consider and weigh such 
evidence. " Mark the perfect man and behold the upright 



KEY. JAMES RODGERS, D. D. 71 

for the end of that man is peace." — Psalm 37 : 37. In 
the afternoon and evening of July 22d his cough was very- 
troublesome and he breathed with great difficulty. He 
seemed to be in distress, but being a;iked repeatedly if he 
suffered much, he answered invariably, "No; not at all." 
It was thought that he would not live through the night, 
but being of a vigorous constitution he struggled on till 
9 o'clock in the evening of Thursday, the 23d. The ap- 
pointed hour having come, he breathed his last and rested 
from all his labors. 

The funeral was solemnized on Saturday, the 25th, in 
the house in which he had dwelt for nearly thirty years. 
At the hour appointed (11 o'clock) there was a great gath- 
ering of people, and among them were many lawyers, doctors 
and gospel ministers. Dr. John T. Pressly presided at 
the funeral obsequies, having been requested to do so by 
Dr. Rodgers himself some days before his death. On that 
solemn occasion, after several general remarks relating to 
the occasion of their meeting together at that time and in 
that place. Dr. Pressly surprised his hearers very much 
by stating that he felt strongly inclined to indulge in eulo- 
gistic remarks and would now indulge himself in that way 
w^ere it not that the deceased had strictly charged him not 
to atten)pt anything in that line and not to say anything 
at all of what he had done or attempted to do; from which 
it appeared that, as while living he would not boast to ad- 
vance his good name among men, so he was unwilling 
that another should boast for him when gone. The 
funeral rites being concluded the coffin was closed and the 
remains were conveyed to Uniondale Cemetery and de- 
posited there to rest till the morning of the resurrection. 



72 THE LIFE OF 

To those who visit that city of the dead the particular 
spot is pointed out by a monument, not grand and 
imposing, but very respectable in size and appearance, 
erected not by his family, but by a number of his par- 
ticular friends, among whom Messrs. Samuel Gordon 
and Clias. Arbuthnot were most forward and prominent. 

The sorrowing widow, in order that her beloved husband 
might continue to speak, generously donated his large and 
carefully selected library to the United Presbyterian Theo- 
logical Seminary of Allegheny City. So much has been pre- 
sented in our narrative respecting the character of Dr. 
Rodgers that a fuller and more particular account could 
not be easily given. I will therefore only state that he 
left behind him a good name; a name for honesty, truth- 
fulness, piety, industry, zeal and benevolence — a name un- 
tarnished by any conspicuous blemish. 

Though the Doctor had never aimed at gathering together 
a great estate, yet he left his family in a very comfortable 
position. But he left them an inheritance better than gold. 
" For a good name is rather to be chosen than great 
riches, and loving favor rather than silver and gold." Mrs. 
Dr. James Rodgers still lives, enjoyed and loved by all 
who know her. Her chief desire is : That the God whom 
her husband so faithfully served may be honored by her 
liousehold, and this desire of her heart she is permitted to 
behold. Her oldest son, Thomas Livingston, is an elder in 
the Fourth United Presbyterian Church of Allegheny, of 
which she herself is a member. Her daughter Elizabeth 
is the wife of William H. McCreary, and is an active mem- 
ber of the Second Presbyterian Church, Pittsburgh. Her 
youngest son, William B,, is an attorney-at-law, admitted 



REV. JAMES RODGEES, D. D. 73 

to practice at the Pittsburgh Bar a few years before his 

father's death, is now Solicitor for the city of Allegheny, 

and has held that office for ten years, and is also an active 

member of the church with his mother and brother. 

"How blest the man that fears the Lord, 
And makes his law his chief delight; 
His seed shall share his great reward, 
And on the earth be men of might." 



I 




PILGRIM'S PROGRESS. 



LECTURE I. 



I 



Author. — Times and circumstances under which written. — Bunyan's 
youth. — His marriage. — Conversion. — External reformation. — Self 
deceived. — Discourse with poor women. — Chooses his company. — 
Temptations.— Bedford Church.— Mr. Gifford.— Bunyan's ministry. 
— His imprisonment. 

The book to which Ave propose directing your attention 
is the most wonderful of all human compositions. It bears 
the same rank in theology, that Shakspere does in litera- 
ture. As the future king of the Hebrews stood the head 
and shoulders above all the rest of the people, so do these 
two compositions in the respective ranks to which they 
belong. There is one peculiarity of this book ; it is cal- 
culated to interest and charm us at all periods of life. 
Other books may be the works of genius, but they cannot 
be read with interest until the intellect becomes matured; 
but this one our children relish long before they are capable 
of understanding its meaning. When they grow up, instead 
of putting it away as tliey do childish things, or those books 

which interested and pleased them when children, their 

75 



76 LECTURE I. 

fondness for it increases in proportion as their intellect be- 
comes expanded and they can enter into its meaning. In 
the evening of life, when the shadows of eternity are draw- 
ing on, they can look back with satisfaction at that they read 
in youth and sometimes smile at the childish thoughts 
which passed through their minds as they read. It is in 
fact a book which comes uj) to the fabled character given of 
the "Manna" by the Jewish Rabbins — that it adapted itself 
to every taste. The man of genius admires it. Yes, men 
who savored not the things of God delineated in it, 
could not but admire the talent displayed, while the 
man of piety who can enter into the spirit of the book — 
who knows in his experience much of the scenes which it 
describes, finds in it a never-failing fragrance — an indis- 
cribable charm. And yet there never was a book written 
closer to the Bible than this. The writer of it found there 
the figure interwoven throughout the allegory — a pilgrim- 
age as the emblem of the Christian life, and the triumph of 
genius displayed throughout consists in presenting those 
parts of the Christian life which fall in most natur- 
ally and strikingly to illustrate this figure. It will not 
surprise you after this to hear that next to the Bible, the 
Pilgrim's Progress is read in the greatest number of lan- 
guages. It is now several years since Dr. Southey stated 
that there is no European language into which it has not 
been translated., though as might be expected in the 
editions printed in popish countries, it is altered so as to 
accommodate it to the vices of the Roman Catholics. Such 
passages as that in M^hieh he speaks of Pope and Pagan, 
would not suit in such countries and therefore they have 
expunged them. I am not able at present to state, into 



pilgrim's progress, 77 

how many lieatlieu tongues this book has been translated, 
but believe that as a general thing after the Bible it is the 
first book translated by Christian Missionaries. I believe 
it has been already translated into more than one of the 
languages of the East Indies, it is read in the language of 
some of the South Sea Islanders, and even in that of some 
of the North American Indians. In calling your attention 
to this remarkable book, some account will be expected of 
its author, the times and circumstances under which it was 
written. This arises from a laudable curiosity. In read- 
ing a book, we naturally desire to know something of 
the life and character of the authpr. But there is another 
reason in this . case. You cannot fully understand the 
Pilgrim's Progress, you cannot enter into its spirit and 
meaning without understanding the life of its author. 
This is evidently a delineation of his own experience — the 
temptations to which he was exposed from the enemy of 
souls; the various characters with whom he met and the 
sufferings and trials which he encountered at the hands 
of ungodly men, as '^vell as bigoted, ignorant churchmen. 
After becoming acquainted with these things in the life of 
Bunyan, then you are prepared for reading the Pilgrim 
with other interest than you could otherwise be expected 
to take in it. For example, the scene described at Vanity 
Fair, when he and Faithful are arraigned at the Bar of Judge 
Hate-good is but the counterpart of his own trial before 
Justice Wingate. 

The period in which Bunyan lived is the most remarkable 
in English history. To that period might be applied the 
language of the prophet Daniel, " I saw in my vision by 
night, and behold the four winds of the heaven strive upon 



78 LECTURE I.- 

the great sea." — Dan. 7:2. It was a period in which great 
principles strove for the mastery. On the one side, the great 
principles of civil and religious liberty and on the other those 
of tyranny — a tyranny which sought to bring the whole Eng- 
lish nation to submit to the arbitrary will of the king, and as 
the best means of attaining this, bringing them back to the 
spiritual despotism of Rome, For foolish and unwise as 
the house of Stuart seemed to be, this much they were 
capable of seeing, that so long as presbytery and in con- 
nection therewith, the principles of protestantism, recogniz- 
ing the Bible as the only rule, remained the religion of the 
people, they could not be brought to submit to arbitrary 
power. It was only by crushing the intellect and fettering 
the spirits of men, as was done wherever Romanism ex- 
isted, that they could be brought to submit to the demands 
of arbitrary power. Hence James VI. of Scotland was 
scarcely seated upon the throne of England, until he 
sought to bring his entire kingdom under prelacy. The 
church of England was rapidly modeled in doctrine 
and form, so as to bring it nearer and nearer to a resem- 
blance to that of Rome, and to the "shame of the English 
bishops, they were ready tools to such designs. The strug- 
gle began in the reign of James was continued. Charles I. 
who after trying every means which j^erfidy and power 
could suggest, was at last brought to the scaffold. Under 
the protectorate of Cromwell the English nation enjoyed a 
season of liberty and prosperity. But no sooner was 
Charles II. restored to the throne, than he commenced the 
same course which had been jjursued by his father and 
grandfather. It has been questioned whether this man 
was a papist or a skeptic. The truth, we think, is that his 



pilgrim's progress. 79 

early impressions were in favor of popery, — his mother be- 
ing a bigoted papist, and his early years being spent in 
the continent among papists. But in his life he seems to 
have been bent upon nothing but the gratification of 
sensual pleasures and arbitrary power. As the Puritans 
had a check upon him in both these respects, and popery 
offered no opposition, he was led heartily to detest the one 
and cherish the other. Never was his character portrayed 
more truthfully than in the language of the Edinburgh 
Review : " Who suppressed the reign of the saints by the 
reign of strumpets ; who was crowned in his youth with 
the covenant in his hand and died with the Host sticking 
in his throat, after a life spent in dawdling suspense be- 
tween Hobbism and Popery." In violation of all his 
promises and pledges, this infamous king, first had that 
which was called the " Corporation Act" passed by which 
all persons not conforming to Episcopacy were excluded 
from every civil office. Next follows the Act of Uniform- 
ity, imposing the prayer-book and Episcopal service and 
reviving the wdiole code of terrific penal laws of the former 
reigns. This act took effect on St. Bartholomew's day in 
1662, when more than 2,000 faithful ministers were ejected 
from their pulpits. Such men as Owen and Bates, Man- 
ton, Goodwin, Baxter and Hone. Next came what was 
called the Conventicle Act, in 1664. The ministers ex- 
pelled from their pulpits, continued to preach in fields, 
barns and caves. This act was intended to break up such 
meetings. The punishment on a minister for preaching 
was banishment ; in case of return, death. If any person 
be present, or permit any such meeting on his grounds, 
he was punished. For the first ofieuse, fine ; second, 



m 



80 LECTURE I. 



imprisonment; third, banishment for seven years; fourth, 
death. This act was carried into effect with great vigor, 
many of God's people were imprisoned, others transported 
as convicts ; many tlirough fear left the country. Neither 
life nor property was secured to those who conscientiously 
Avorshiped God. The great plague came next. This 
drove the established clergy from their pulpits, through 
fear of death. The Court and Parliament had removed 
to Oxford. But when these hirelings, who feared death 
more than God, fled from their people, the non-conformist 
clergy in defiance of disease and law came to present peace 
and comfort in the name of the Lord Jesus to the sick and 
dying. The Parliament, sitting in Oxford, through fear 
of the plague in London, was determined that the non- 
conformist clergy should neither preach the gospel nor 
minister to the dying. Another law was enacted by 
which "all non-conformist ministers were banished five 
miles from any city, town or borough, that sent members 
to Parliament, and fiv^e miles from any })laee whatsoever, 
where they had at any time, in a number of years passed 
preached." Yet these men of God preached the gospel. 
In 1670 the Conventicle Act was again renewed with 
more vigor, which caused still greater suffering for Christ's 
sake. We will follow these persecutions no farther. This 
is enough for our purpose. Such were the times in which 
John Bunyan lived. Such were the circumstances in 
which he was placed, and it will be seen before we have 
done, that these circumstances excited a powerful influence 
in making him what he was and also in bringing forth the 
Pilgrim's Progress. 

But it is necessary to give some account of his early life, 



pilgrim's PRoaRESP. 81 

before coming to the time he wrote this book, and for 
the most of what is known respecting him, we are in- 
debted to one of his works, entitled, " Grace Abounding 
to the Chief of Sinners." This is a most interesting 
history of Christian experience, and it must be read in 
order to understand his great work — the Pilgrim's Pro- 
gress — you will there see the measures taken by Divine 
Providence to prepare the author for writing this work, 
and also the correctness of a remark we already made — 
that he has so interwoven his own experience as to be able 
to say with John, " That which we have seen and heard 
declare we unto you, that ye also may have fellowship 
with us." — I. John 1 : 8. John Bunyan was born, near 
Bedford, England, 1 628. His father was a tinker, to which 
occupation his son was brought up. Tliough extremely poor, 
he was sent to school, where he tells us he obtained such an 
education as other poor men's children. Like others of 
our fellow race, he appears not only to have had a distaste 
for things of a spiritual nature, but to have been addicted 
to several gross sins, among which he mentions particularly 
Sabbath-breaking and profane cursing and swearing. He 
says of himself, that he walked according to the course of 
this world. The language of his heart to the Almighty 
was, " Depart from me for I desire not the knowledge of 
thy ways." — Job 20: 14. And yet at this early period of 
life, the eye of Omniscience seems to have rested upon him, 
and marked him as the object of future mercy, so that he 
not only preserved him in life, but kept him under restraint 
and in a way of preparation for that grace which was re- 
vealed to his soul. And this is a point worthy of notice in 



82 LECTURE I. 

the lives of those whom God designs to prepare as vessels 
of mercy for future glory. (Speaker enlarged here.) 

Let me now ask your attention to some of those remark- 
able providences in the life of this man, by which the Lord 
preserved, restrained and prepared him for the mercy which 
he had in store for him. And the first thing which we 
notice as illustrating the providence of God is what 
he tells us in "Grace Abounding," respecting the ter- 
rors which often possessed his soul, when in his earliest 
years. " Yea, so settled and rooted was I in these things, 
that they became as a second nature to me ; the which, as 
I have also with soberness considered since, did so offend 
the Lord, that even in my childhood he did scare and terrify 
me, with fearful dreams and visions. These things, I say, 
when I was but a child, but nine or ten years old, did so 
distress my soul, that then, in the midst of my many sports 
and childish vanities, amidst my vain companions, I was 
often much cast down, and afflicted in mind therewith, yet 
could I not let go my sins : A while after these terrible 
dreams did leave me, which also I soon forgot ; for 
ray pleasures did quickly cut off the remembrance of them, 
as if they had never been ; wherefore with more greediness, 
according to the strength of nature, I did still let loose the 
reins of my lust, and delighted in all transgressions against 
the Law of God : But this I well remember, that though 
I could myself sin with the greatest delight and ease ; yet 
even then, if I had at any time seen wicked things, by 
those who professed goodness, it would make my spirit 
tremble. As once above all the rest, when I was in the 
height of vanity, yet hearing one to swear that was reckoned 
for a religious man, it had so great a stroke upon my spirit, 



pilgrim's progress. 83 

that it made my heart ache. But God did not utterly 
leave me, but following me still, not with convictions, but 
judgments, mixed with mercy. For once I fell into a 
creek of the sea, and hardly escaped drowning. Another 
time I fell out of a boat into Bedford river, but mercy yet 
preserved me; besides, another time, being in the field, with 
my companions, it chanced that an adder passed over the 
highway, so I having a stick, struck her over the back ; 
and having stunned her, I forced open her mouth with my 
stick, and plucked her sting out with my fingers ; by which 
act, had not God been merciful to me, I might, by my des- 
perateness, have brought myself to my end." The second 
point which we record and which must have exerted an im- 
portant influence upon him was his marriage, Avlien about 
17 years of age. This woman brought with her two 
books : " The Plain Man's Pathway to Heaven " and 
"The Practice of Piety." It does not appear that she 
was herself acquainted with religion, but they read 
together. She would be telling him what a good man her 
father was, "and how he would reprove and correct vice, 
both in his house and among his neighbors; and what a 
strict and holy life he lived in his days, both in word and 
deed." This he tells us did not reach his heart, but it 
produced an external reformation. "He commenced going 
to church twice a day and there very devoutly would say 
and sing, as others did." He regarded the ministers of 
religion with superstitious reverence, and yet he tells us 
that all this time he continued in his wicked life. While 
pursuing this course of conduct his first awakening took 
place, which we think it best to let him tell in his own 
words; "But one day-(amougst all the sermons our parson 



84 LECTtmE 1. 

made,) his subject was to treat of the Sabbath day, and of 
the evil of breaking that, either with labor, sports, or other- 
wise ; wherefore I fell in my conscience under his sermon, 
thinking and believing that he made that sermon on 
purpose to show me my evil doing." This soon passed 
away. His own language is, " The same day as I 
was in the midst of a game of cat, and having struck it 
one blow from the hole, just as I was about to strike it 
the second time, a voice did suddenly dart from heaven 
into my soul, which said, 'Wilt thou leave thy sins and go 
to heaven, or have thy sins and go to hell ?' At this I was 
put to an exceeding maze; wherefore, leaving my cat 
upon the ground, I looked up to heaven, and was, as if I 
had, with the eyes of my understanding, seen the Lord Jesus 
look do^vn upon me, as being very hotly displeased with me, 
and as if he did severely threaten me with some grievous 
punishment for those and other ungodly practices." He 
now felt it was too late for him to look after heaven, and 
he became more desperate in sinning against God, particu- 
larly in cursing and swearing; at length when giving loose 
rein to this sin : a woman who was a loose and ungodly 
character, "jDro tested that I was the most wicked man 
she had ever heard in all her life ; and that I by this 
doing, was able to spoil all the youth in the whole town, 
if they came but in my company. At this reproof I was 
silenced, and put to secret shame : and that too, as I thought, 
before the God of heaven ; wherefore, while I stood there, 
hanging down my head, I wished that I might be a little 
child agaiuj that my father might learn me to speak with- 
out way of swearing; for thought I, I am so accustomed to 
it, tliat it is in vain to think of a reformation, for that 



PlLGRIM^S PROGRESS. 85 

could never be." From this time forward he not only left 
off swearing, but commenced an external reformation of a 
more extensive character than he had ever attained before. 
We consider this one of the most critical periods of 
Bunyan's life. Had the Lord left him here, he would 
have pursued one of two courses, either he would have be- 
come a proud formalist, — settled down satisfied — a form of 
godliness, without the power thereof, — or turned back 
again to his sins. What a sad mistake is it to flatter those 
who have been the subject of conviction as if they were 
truly convicted, while ignorant of self and Christ. How 
much of the religion of the day is such as this! But this 
man w^as in the hand of God. He was leading him for- 
ward, though he knew it not and he would not permit 
him to step aside at a moment which would have been 
ruinous to his eternal interests. 

It was about this time, that an incident took place in the 
life of Bunyan, which no doubt had a most important in- 
fluence not only in convincing him of the unsoundness of 
his present religion, but in bringing about his conversion. 
As the providence of God would have it, one day he heard 
some poor women discoursing upon the things of God, 
particularly tlie new birth. The effect of this upon him, 
we will read in his own words : " At this I felt my own 
heart begin to shake ; for I saw that in all my thoughts 
about religion and salvation, the new birth did never enter 
into my mind ; neither knew I of the comfort of the word 
and promise, nor the dcceitfulncss and treachery of my 
own wicked heart." Therefore I would make it my busi- 
ness to be going again and again into the company of these 
poor people, for I could not stay away. By these things 



86 LECTURE I. 

my mind was so turned, that it lay, like a horse-leech at 
the vein, still crying out, "Give, give," {Prov. 30: 15,) 
which was so fixed on eternity, and on things about the 
kingdom of heaven, (that is, so far as I knew, though as yet, 
God knows I knew but little), that neither pleasure nor prof- 
its, nor persuasions, nor threats, could make it let go its hold ; 
and though I speak it with shame, yet it is a certain truth, 
it would then have been as difficult for me to have taken 
my mind [from heaven to earth, as I have found it often 
since to get it again from earth to heaven." On this remark- 
able passage there are several things deserving of notice : 
1st. These were a poor, ignorant people, and yet they could 
talk in such a manner as to win others to Christ. What 
benefit might result if there was more talk of this kind ? 
We in this generation have almost become strangers to it. 
2d. It is difficult to fix the time of conversion, or the first 
communication of grace to the soul, but from this time 
Bunyan appears as a new man. Two instances of this is 
related ; one his conduct to a young man, a former com- 
panion. " There was a young man in our town to whom 
my heart before was knit more thau to any other ; but he 
being a most wicked creature for cursing and swearing, and 
whoring, I now shook him off and forsook his company ; 
but about a quarter of a year after I had left him, I met 
him in a certain lane, and asked him how he did. He, 
after his old swearing and mad way, answered : 'He was 
well.' Why do you curse and swear thus? What will 
become of you if you die in this condition?" Another evi- 
dence that Bunyan was a new man is that from this time 
forward he began to pray. "About this time I met with 
some ranters' books which were highly in esteem by 



pilgrim's progress. 87 

several old professors. Some of these I read, but was 
not able to make any judgment about them; wherefore as 
I read in them, and thought upon them, seeing myself un- 
able to judge, I would betake myself to hearty prayer in 
this manner: 'O Lord I am a fool, and not able to know 
the truth from error. Lord, leave me not in my own 
blindness, either to approve of or condemn this doctrine; 
if it be of God, let me not despise it; if it be of the devil, 
let me not embrace it. Lord, I lay my soul in this 
matter only at thy feet; let me not be deceived, I humbly 
beseech thee.'" "I happened to come into several people's 
company, who, though strict in religion formerly, yet were 
also drawn away by these ranters. These would also talk 
with me of their ways, and condemn me as illegal and 
dark ; pretending that they only had attained to perfection 
that could do what they would and not sin. Oh ! these 
temptations were suitable to my flesh, I being but a young 
man, and my nature in its prime ; but God, who had, as I 
hope, designed me for better things, kept me in the fear of 
his name, and did not suifer me to accept such cursed 
principles ; and, blessed be God, who put it into my heart 
to cry to him to be kept and directed, still distrusting mine 
own Avisdom; for I have since seen even the effects of that 
prayer, in his preserving me, not only from ranting errors, 
but from those also that have sprung up since. The Bible 
was precious to me in those days." Having escaped from 
this temptation, he was now assaulted with another which 
sometimes disturbs young converts, and which in his case 
returned again and again with greater or less violence. 
"What if I am not elected ? What if the day of grace is past ?" 
Often on the verge of despair, but kept from sinking by the 



88 LECTURE I. 

encouragement of tlie word of God. He tells us especially : 
"These words broke in upon my mind, 'Compel them to come 
in, that my house may be filled; — and yet there is room.' 
— Luke 14 : 22, 23. These words : ' and yet there is 
room,' were sweet words to me ; for truly I thought that 
when the Lord Jesus did speak these words, he then did 
think for me; and that he, knowing that the time would 
come that I should be afflicted with fear that there was no 
place left for me in his bosom, did before speak this word, 
and leave it upon record, that I might find help thereby 
against this vile temptation. This then I verily believed." 
There was at this time a small church in Bedford of the 
Baptist persuasion, over wliich a godly man was pastor, 
namely : Mr. Gifford. To this man Bunyan was in- 
troduced and although receiving no relief at present, yet 
his counsels were of great advantage to him. One passage 
in his experience at this time we will present: "I remem- 
ber chat one day as I was traveling into the country, and 
musing on the wickedness and blasphemy of my heart, and 
considering of the enmity that was in me to God, that 
Scripture came in my mind : ' Hg hath made peace by the 
blood of his cross,' {Col. 1 : 20) by which I was made to 
see that day that God and my soul were friends by his 
blood ; yea, I saw that the justice of God and my sinful 
soul, could embrace and ki-s each other through his blood ; 
This was a good day to me ; I hope I shall not forget it. 
At another time I was sitting by the fire, musing on wretch- 
edness. The Lord made that also a precious word unto 
me : ' Forasmuch then as the children are partakers of 
flesh and blood, he also himself likewise took part of the 
same, that through death he might destroy him that had 



pilgrim's progress. 89 

the power of death, that is, the Devil ; and deliver those 
who through the fear of death were all their life subject to 
bondage.' — Heh.2: 14,15. I thought that the glory of 
those words was then so weighty on me that I was ready 
to swoon as I sat, not with grief and trouble, but with 
solid joy and peace. At this time I also sat under the 
ministry of holy Mr. Gifford, whose doctrine, by God's 
grace, was much for my stability. This man made much 
his business to deliver the people of God from all those 
false, and unsound texts that by nature we are prone to. 
He would bid us take special heed that we took not up 
any truth upon trust ; but cry mightily to God that he 
would convince us of the reality thereof, and set us down 
therein by his spirit in the holy word ; for said he, if you 
do otherwise when temptation comes, if strongly upon you, 
you not having received tliem with evidence from heaven, 
will find you want that help and strength now to resist 
that once you thought you had." We will not follow any 
further; suffice it to say: he found relief in Christ; hear 
his own language : " For by this scripture I saw that the 
man Jesus Christ, as he is distinct from us, as touching 
his bodily presence, so he is our righteousness and sanctifi- 
cation before God. Here, therefore, I lived for some time 
very sweetly at peace with God through Christ. Oh ! me- 
thought, Christ! Christ! there was nothing but Christ that 
was before my eyes; I was not now (only) for looking 
upon this and the other benefits of Christ apart, as of his 
blood, burial or resurrection, but considering him as a whole 
Christ ! as he in whom all these and all other his virtues, 
relations, offices, and operations, met together, and that he 
sat on the rio-ht hand of God in heaven. 'Twas y-lorious 



90 LECTURE I. 

to me to see his exaltation, and the worth and prevalency 
of all his benefits, and that because now I could look from 
myself to him, and should reckon, that all those graces of 
God that now were green on me, were yet but like those 
cracked groats and four-pence half-pennies that rich men 
carry in their purses, when their gold is in their trunks at 
home. Oh ! I saw my gold was in my trunk at home ! in 
Christ, my Lord and Saviour. Now Christ was all ; all 
my wisdom, all my righteousness, all my sanctification, and 
all my redemption." From tiiis it Avould appear that it 
was faith apprehending Christ as his, that brouglit relief 
into his troubled soul. So far he had gone to pious 
friends, and to his minister, but now he went to Christ 
alone and ever after through life instead of grappling with 
temptations in his own strength, cr looking for something 
in himself by which he could meet the doubts which came 
into his mind, he betook himself to Christ and thus was 
sustained in peace. " Being justified by faith, we have 
peace with God through our Lord Jesus Christ." 

It was shortly after this he made application to the Bap- 
tist church, in Bedford, of which Mr. Gifford was pastor 
and was received into communion. Although in the first 
discoveries which he had of the love of God in Christ, he 
tells us in his own quaint manner he wondered how the 
crows could keep from speaking of Christ, yet it M^as not 
for several years after that he took upon him the office of 
the ministry. The manner of his call to the ministry was 
this : good Mr. Gifford having gone to his rest, he was 
called upon first to exercise his gifts in a more private way, 
speaking a word of exhortation to the brethren ; next he 
was led to go in comjxany with some of the brethren and 



I 



PILGRIMS PROGRESS. 91 

at their desire address a word of admonition and exhorta- 
tion to the people, and, as miglit be expected from a man 
possessing such eminent natural gifts and insight into the 
Scriptures and experiences of the human heart, all these 
preliminary addresses were received gladly by the breth- 
ren; sinners were awakened. Bunyan was animated and 
encouraged by the deep attention and solemnity which per- 
vaded the assemblies he addressed. The result was that, 
pressed by the church, he accepted and was ordained to 
preach the gospel. In regard to Buuyan's ministry, we 
consider it altogether extraordinary. He was a man qual- 
ified by the Holy Ghost. It is true he neither possessed 
the gift of tongues nor acquaintance with modern lan- 
guages; but still he did not run unsent. He had the call of 
of the Holy Ghost, he had also the call of the people ; and 
although other things might be wanting which are deemed 
necessary for the presentation of the word, in a settled 
state of the church, it would be most unreasonable to doubt 
the validity of his ministry. This one could say as did 
the apostle when his apostleship was denied: "Or need 
we as some others, epistles of commendation to you or let- 
ters of commendation from you ? Ye are our epistle, written 
in our hearts aud known and read of all men." — //. Cor, 3 : 
1, 2, Two facts to which we will now refer, will show the 
power of Bunyan's ministry : On a certain occasion, being 
about to preach and the people already collecting, a gay noble- 
man was riding by, and, learning they had come out to 
hear one Bunyan, a tinker, preach, he also pretended to de- 
sire to hear him. He did hear, and so deep was the im- 
pression of that sermon, tliat he took every opportunity to 
learn of Christ, and at last became a preacher. Another 



92 LECTURE I. 

instance of his power as a preacher. Dr. Owens said 
to Charles II. when he upbraided him for hearing an 
" illiterate -tinker prate": "Please your majesty, could 
I possess that tinker's abilities for preaching I would most 
gladly relinquisli all my learning." 

A number of Bunyan's sermons have been handed 
down to us. There is one thing remarkable about 
these sermons ; you could not tell from them what peculiar 
tenets the preacher held. There is this, however — his 
sermons are full of Christ. It seems indeed to have 
been his great aim to bring sinners to Christ. If ever 
there was a inan who fulfilled the pledge given by David, 
Bunyau appears to have been that man : " Create in me a 
clean heart," &c., "then will I teach transgressors thy ways 
and sinners shall be converted unto thee." He had been 
a leader in wickedness and now he will lead men in the 
ways of righteousness. He tells us that in preaching, if 
his life would have secured the salvation of his hearers he 
would have granted it. His earnestness is manifested by 
his favorite sermon, "Beginning at Jerusalem." 

We hasten now to an event intimately connected with 
that book which is to form the subject of our lectures. 
Indeed but for this event there is no probability that ever 
it would have been written. Having an appointment 
to preach to a small congregation in one of the vil- 
lages of Bedfordshire, although apprised that if he went 
there that day he would be apprehended, he seems to 
have acted as did Nehemiah under similar circumstan- 
ces : " Should such a man as I flee ? " Accordingly 
while conducting the services he was apprehended, and 



pilgrim's progress. 93 

for what ? Was it because he was guilty of some hein- 
ous crime? No; but because lie was preaching the gos- 
pel of Jesus Christ. After several examinations he was 
finally cast into Bedford jail, where he remained twelve 
years. And now look for a moment at this man. When 
he was cast into prison he had a wife and five children, 
one of them was blind, and no earthly provision made for 
them. What a trial of faith was here ! He was promised 
his liberty if he would only promise not to preach any 
more. This he refused to do. Like Joseph, he obtained 
favor from the jailer, who permitted his family to visit 
him. His blind daughter remained constantly with him, 
and he visited his friends and even attended church meet- 
ings. It was during his imprisonment that he wrote the 
" Pilgrim's Progress." The only books he had was the 
Bible and Fox's Book of Martyrs. In prison he also 
wrote " Grace Abounding." After his release he spent his 
time in preaching until his GOtli year, when he entered 
into his rest. 

In conclusion, how wonderful the ways of God: "I 
will bring the blind by a way they know not ; I will lead 
them in paths that they have not known ; I will make dark- 
ness light before them and crooked things straight." We 
may also learn that great learning is not necessary to un- 
derstand the Bible. Bunyan understood God's Word as 
few other men understood it; he was taught by the spirit. 
We may see also how God overrules the wickedness of man : 
"Surely tlie wrath of man shall praise thee; the remain- 
der of wrath shalt thou restrain." How thankful we 
should be for libertv of conscience. There are none to 



94 LECTURE I. — pilgrim's TROGRESS. 

persecute or destroy us. Let us however not be conformed 

to the world, thereby expecting assistance from it, but 

with Christian firmness according to the example of Bun- 

yan, turning neither to the right hand nor the left, follow on 

to know the Lord. ^B 

^1 



1 






THE ShNNER AWAKENED. 



LECTURE II. 



Parable. — Its nature and object. — The Dream. — Description of the 
^ Pilgrim. — Behavior at home. — Treatment by family. — Meets Evan- 
gelist. — Honor given the Gospel Ministry by Bunyan. — Christian 
and Evangelist. — The Awakened Sinner. — Directions given by 
Evangelist. 

The method of commuuicatiDg instruction by parables 
or allegory has not only the highest antiquity but the 
highest authority in its favor. It is a method frequently 
adopted by God himself in conveying instruction to us in 
his word. It is well known that the Saviour himself used 
this method in innumerable instances, and by him the par- 
able has been brought to its highest perfection. Nothing can 
exceed the simplicity, the beauty, and the engaging character 
of the parables which he spake. Take for example the 
parable of the good Samaritan, the prodigal son, the rich 
man and Lazarus; what we said of the Pilgrim's Progress 
on a former occasion will aj)ply in a much higher sense to 
parables. They interest alike youth and old age. They 
are admired by the learned and unlearned. If found 

in an}'^ other book but the Bible, even the inlidel himself 

95 



96 LECTURE II. 

would read and bestow upou them the highest measure 
of praise. It would appear then that we have the highest 
authority for the method of instruction followed by the 
author of this celebrated book ; and let no person conclude 
from our doing so, that we place this book on a level with 
the Word of God ; it is only in so far as it agrees with the 
Word of God, and is calculated -to illustrate it and present 
its truths in an interesting and expressive light, that we 
attach any value or importance to it. The leading idea of 
the allegory is certainly borrowed from the Word of God. 
The Christian life as a pilgrimage. Thus when Pharaoh 
asked Jacob, "How old art thou?" "The days of the 
years of my pilgrimage are an hundred and thirty years : 
few and evil have the days of the years of my life been, 
and have not attained unto the days of the years of the 
life of my fathers in the days of their pilgrimage." — Gen. 
47 : 8, 9. " These all died in faith, not having received 
the promises, but having seen them afar off, and were per- 
suaded of them and embraced them, and confessed that they 
were strangers and pilgrims on the earth," [Heh. 11 : 13); 
and the apostle Peter addresses Christians under the pres- 
ent dispensation in the same character : " Dearly beloved, 
I beseech you as strangers and pilgrims, abstain from 
fleshly lusts, which war against the soul." — I. Peter 2:11. 
Such is the idea under which the Christian life is described 
to us in this book. The writer supposes the Christian set 
out upon a pilgrimage, and under figures drawn from 
what would naturally befall a pilgrim, he strikingly de- 
scribes the life and trials and experience of a true Christian 
in passing through this world to the place of his inherit- 
ance, his home eternal in the heavens. In the first place, 



THE SINNER AWAKENED. 97 

we call your attention to the manner in which the allegory 
is introduced: "As I walked through the wilderness-of the 
world, I lighted upon a certain place where was a den." 
This is designed to represent tlie circumstances under 
which this " prince of dreamers," as he has been called, 
composed this work. The wilderness is this world ; all the 
people of God find it to be such, and what a wilderness 
must it have been to poor Bunyan himself, when we con- 
sider the toils and trials, and privations, and perils and 
hardships to which he was exposed. But all these are now 
over. He had the hidden life of God animating his soul ; 
he never thought of turning back again into Egypt on 
account of the hardships he encountered, and he has passed 
the Jordan of death in safety, and is now enjoying the milk 
and honey of the heavenly Canaan in a rich abundance. 
The "den" to which he here refers, is doubtless Bedford 
jail, in which he was confined, for the word of God and 
the testimony which he held, for the long period of twelve 
years. When in this condition, cut off from the world, 
and in a great measure from the society of his brethren, 
he had leisure to think, and he here represents his thouglits 
as assuming the form of a dream, and here is the object 
which in this state presents itself to his vision : " I saw a 
man clothed with rags, etc." This is designed to represent 
the case of an awakened sinner ; but it is with great pro- 
priety he places this at tlie introduction to the Christian 
life. For while it is true that people may be the subjects 
of some awakenings and terrors of conscience and fears of 
the wrath to come, and yet never set out, it is just as true 
upon the other hand, that until awakened to a sense of sin 
and the misery and danger in which sin has involved us. 



98 LECTURE II, 

we must remain strangers to the Christian life. The man 
who has never been awakened, no matter wliat that man 
may think of himself, or what others may think of him — 
no matter how important the station he may occupy in this 
world, or even in the church, that man is yet in the City of 
Destruction — subject to that storm of wrath and of fiery 
indignation which will as certainly overtake all the inhabi- 
tants of this city, as it did the devoted cities of the plain. 
Give earnest heed to the striking description of an 
awakened sinner here presented before us. And we would 
premise that this describes the awakened sinner, not as he 
appears to other men, but as he sees himself, and as he 
really appears in the sight of a just and holy God. You 
will notice that there are four particulars in the description 
here presented, and it is essential that all these combine to- 
gether in the case of every awakened sinner. 

First, he is clothed in rags. This represents the view 
which he has of himself. • He knows and feels that he has 
nothing to recommend him to the favor of God, nothing 
which can endure his piercing eye or abide his righteous 
judgment. Not only does he see this in regard to those 
deeds which natural consilience condemns, but even those of 
which he was formerly proud — those in which he valued 
himself and on account of which he was ready to bless 
himself, saying : " God, I thank thee that I am not as 
other men." He can now adopt the language of Job : 
" Behold, I am vile." Second, his face is turned from 
his own house. This does not mean that the awakened 
sinner loses natural affection, but that when the soul is 
awakened to the awful realities of the eternal world, when 
we see ourselves hastening in a state of condemnation to 



THE SINXER AWAKENED. 99 

the law of God — then our dearest temporal enjoyments be- 
come secondary matters. Then are we willing to }3art with 
all rather than lose life eternal. Our Saviour certainly has 
embodied this iflea : " So likewise whosoever he be of you 
thatforsakcth not all that he hath,he cannot be my disciple." 
— Luke 14 : 33. Third, a book is in his hand ; the book 
of the word of the Lord ; formerly that book lay by hira 
unused and neglected, but now he can persist no longer in 
such a course of conduct. He desires not only to learn 
from that book, how he is to obtain deliverance from his 
present state, but also that he may know and see more 
clearly and distinctly what that state is. Fourth, he 
has a burden upon his back. Conscience is now awakened 
and memory is active; it runs back with the rapidity of 
thought to the days of his youth, brings up his past sins. 
The language of his soul now is: "Mine iniquities are- 
gone over mine head ; as an heavy burden they are too 
heavy for me," You will see here that honor from the 
very commencement that Bunyan puts upon the word of 
God. He would not refer the awakening of the sinner to 
any inferior instrumentality ; no, not even to some alarm- 
ing providence, and is not ithis correct? Providence may 
turn the attention of the sinner to the Word of God, but 
in this word he must find comfort, but it is evident our 
author merely means to describe the first commence- 
ment of this process. " I saw him open the book and 
read therein ; and as he read, he wept and trembled ; 
and not being able longer to contain, he broke out with a 
lamentable cry, saying : ' What shall I do ? ' " — Ads 2 : 37 
and 16 : 30, and Hahalchuh 1 : 2, 3. Here you will see in- 
creasing evidence that the convictions of this man are of a 



100 • LECTURE II. 

saving cliaracter. It is sometimes the case that people ex- 
perience a partial awakening, arising from nothing else 
but natural conscience excited by some present alarm or 
danger ; such awakening soon passes away and when it does 
pass away the subject of it has become more hardened than he 
was before. But not so those convictions which are produced 
by the Holy Spirit -of God ; they abide with the sinner; 
he cannot shake them off; nay, he would not if he could. 
He is now suffering great spiritual distress and yet he goes 
to that very book which at first produced his distress ; 
therefore, says our author here : " I looked and saw him open 
the book and read therein." And it is very remarkable that 
it is not those portions of the word, which are calculated to 
gratify curiosity in a literary taste ; neither is it the })re- 
cious promises and doctrines thereof, that such an one will 
now read, but it is those parts of it which are calculated 
to increase his anxiety and alarm, such as those which 
sjDeak of the holiness and justice of God — his hatred of 
sin, those which describe and bring our sins to re- 
membrance, and speak of the terrors of the Lord and 
the solemnities of approaching judgment. And look at the 
effect which ihe word now has upon the man when his con- 
science is awakened, " He wept and trembled." His heart 
has now become softened, he looks forward into another 
world ; he sees the judge ; he sees the books opened and 
realizes himself as a poor condemned sinner, standing be- 
fore the bar of God. Similar to this was the effect which 
the Divine word had upon Ephraim. Surely, says the 
prophet, " I have heard Ephriani bemoaning himself thus : 
Thou hast chastised me, and I was chastised as a bullock 
unaccustomed to the yoke : turn thou me, and 1 shall be 



THE SINXER AWAKENED. 101 

turned, for thou art the Lord my God. Surely after that 
I was turned, I repented, and after that I was instructed, 
I smote upon my thigh : I Avas ashamed, yea, even con- 
founded, because I did bear tho reproach of my youth." — 
Jeremiah 31 : 18, 19. 

See Peter's hearers. " When they heard this, tliey were 
pricked in tlieir heart, and said unto Peter and the rest of the 
apostles, men and brethren, what shall we do?" The Phil- 
lippian jailor, "What must I do to be saved?" But 
perhaps you may say these are extreme cases, — the persons 
so described were sinners above all men; but my brethren, 
if ever you are awakened by the Divine Spirit, you too 
will cry for direction. The result is the man breaks out 
in a lamentable cry, saying, ''What shall I do? " "What 
is to become of me?" "Where shall I go for deliverance?" 
" What shall I do to be saved ? " This cry he utters to 
himself; indeed he will not court observation. He will 
continue alone his cries to God. 

Let us now consider the next paragraph, whicli is in- 
tended to describe his behavior at home, and the treatment 
he met with from his carnal relatives. " Wherefore at 
length he brake his mind to his wife and children, and 
thus he began to talk to them : ' O my dear wife,' said 
he, 'and you the children of my bowels, I, your dear 
friend, am in myself undone by reason of a burden that 
lieth hard upon me.'" As we remarked before, the awa- 
kened sinner has no disposition at first to make known 
the state of his soul to others ; besides he knows that 
his carnal relatives know little and care less about these 
things that they cannot oHer him any advice or direction. 
He therefore keeps his mind to himself, until at last 



102 LECTURE ll; 

he is constrained by two causes to speak out those dreadful 
thoughts which are now passing through his own mind. 

1st. The increase of his spiritual trouble ; it has now 
reached such a height, that he can contain himself no 
longer, but is forced to speak out. 2nd. Affliction to his 
beloved relatives. He sees himself involved in everlasting 
destruction, and he sees that they too are in the very same 
condemnation. In the most solemn language then he 
begins and warns them of their danger, " I am certainly 
informed that this our city will be bururwith fire from 
heaven ; in which fearful overthrow, both myself, with thee 
my wife, and you my sweet babies, shall miserably come to 
ruin, except (the which yet I see not) some way of escape 
can be found whereby we may be delivered." This infor- 
mation he had got from the book he had been reading and 
he was certain it must be true. And mark here another 
evidence that this man was truly awakened and that the 
spirit of God was leading him in tlie way. No sooner 
sensible of his own danger than he begins to warn others 
and he begins at home, with those whom he had loved, as 
his own life. 

Notice in the next place the effect which this discourse 
had upon his relations : "At this his relations were sore 
amazed ; not for that they believed that what he had 
said to them was true, but because they thought that 
some frenzy had got into his head." From this it would 
appear that his solemn discourse had no more effect upon j 
them than that of Lot upon his two sons-in-law, when he. 
told them as a man convinced of the truth, " that Sodom 
would be destroyed," it is said, "he was unto them as one that 
mocked." They regarded his words but as idle tales; and | 

I 

.:\ 



THE SINNER AWAKENED. 103 

this is the way iu which those who are living at ease re- 
gard the most solemn warnings which can be given them. 
They have no sense of sin, they have no apprehension of 
danger. They are as good as their neighbors — death is at 
a distance, and why need they trouble themselves about 
these things. It is surprising how little impression the 
most solemn warnings delivered in the most affectionate 
manner, make upon such persons. 

Notice the course now pursued by his carnal relatives. 
They got him to bed, by which is meant the various expe- 
dients, which they took to divert his mind and lull Mm into 
security. This not answering the purpose they comnieuccd 
another course. "They also thought to drive away his 
distemper by harsh and su)'ly carriage to him ; sometimes 
they would deride, sometimes they would chide, and some- 
times they would quite neglect him." But when the soul- 
is truly awakened to a sense of sin, neither the flattery nor 
the opposition at home or abroad will put an end to a man's 
convictions. "Wherefore he began to retire himself to his 
chamber to pray for and pity them, and also to condole his 
own misery; he Avould also walk solitarily in the fields, 
sometimes reading, and sometimes praying; and thus for 
some days he spent his time." While Christian (for so the 
pilgrim is called) was in this situation, asking what he must 
do, and reading in the book and reflecting upon his sad con- 
dition and praying and yet not knowing what to do, he meets 
with a man called Evangelist — a man designated to repre- 
sent every true minister of the gosjiei — a preacher of glad 
tidings, like his Divine Master loving to speak a word to 
the ^vcary and to direct the heavy ladeued where they 
can find rest. There is no doubt but Bunvan borrowed 



104 LECTURE II. 

this idea from his own experience. After he had heard 
those poor, pious women, talk upon the subject of the new 
birth, and being awakened by this means to see that the 
righteousness in which lie was trusting was filthy rags, 
and after he had opened his mind to them and they 
had endeavored to direct and encourage him as they could, 
they finally introduced him to good Mr. Gifford, their 
pastor. But he was not yet able to derive much profit from 
the advice and instruction of this man. The Lord was 
leading him and man could not bring him faster forward 
than the Lord opened up the way for him. There cannot 
be a doubt, however, but the labors of this man of God were 
greatly instrumental in bringing him to Christ. 

Before proceeding further, we will stop to notice what an 
honor Bunyan here puts upon the gospel ministry. How 
sober and how spiritual are his views of this office. An en- 
thusiast despises the gospel ministry, while the superstitious 
])ut it in the place of God. Bunyan, however, avoids both 
these extremes, he honors the gospel ministry by introducing 
it, at the very commencement of the pilgrimage of Christian 
and then when introduced, he does not represent Evangelist 
as laying his hands upon him or administering any supersti- 
tious rite calculated to allay the terrors of conscience, but 
as doing the only thing which a gospel minister can do for 
an awakened sinner — giving him directions from the word 
of God, how to flee to Christ. Biuiyan has already honored 
the word of God by ascribing the first awakening of 
Christian to it. It was this which gave liim the first 
knowledge and conviction of sin. But these convictions 
came to nothing — he knows not how to behave under them 
until he meets with Evangelist. And it will be found that 



THE SINNER AWAKENED. 105 

in general this is God's way. Couvictiou of sin originated 
from reading the word of God, bnt they are brought to 
maturity by attending upon the ministry of the word. It 
is by consulting godly people, and particularly godly 
ministers in private, that we are enabled to learn rapidly. 
The godly ministry and the ordinances of the house of 
God have been appointed for this purpose. Is it any 
wonder then that God should honor it by making it the 
means of bringing convictions to maturity and also directing 
them to the only source of comfort. Those thus benefited will 
honor ministers highly for tlieir works sake. There is a 
superstitious reverence which should be put away. But 
what a pity so few consult ministers in private — asking 
counsel and receiving direction in the way of life. From the 
beginning it was not so. 

Let us now notice the conversation between Christian 
an.d Evangelist. Evangelist asks him, "Wherefore dost 
thou cry?" To this he re])lied, "I perceive by this book 
in my hand that I am condemned to die, and after that to 
come to judgment, {Heb. 9: 27); And I find that I am 
not willing to do the first, {Job 10: 21, 22) ; Nor able to 
do the second." — Ezek. 22: 14. What an opening is there 
here of the inmost heart and feelings of a convinced sin- 
ner. However such an one may have hitherto slighted 
and ever des])ised the words of the boolc, now every 
word of it is felt to be true. Tiiat book tells him 
he must die. This it is true he might have found from 
experience, — the world around might have told him this 
much. But very different are the views given of death in 
that book from those taken by the \vorld. There it is re- 
garded as the wages of sin — as part of the penalty inflicted 



106 LECTURE II. 

upon us by a just and righteous God as the violaters of 
his law. Besides as long as men are under no conviction 
of sin, they will scarcely ever think of death. Tliey at- 
tach but slight importance to it or they put it away at a 
great distance from them. But no sooner is the soul 
awakened to a sense of sin, than death is felt to be an awful 
event and what invests it with so much awe in his appre- 
hension is that he connects it with another event, which is to 
follow close after it, — that is the judgment. 

This is next mentioned by Christian in his discourse with 
Evangelist. The unwakened sinner scarcely thinks of death, 
still more seldom does he think of the judgment and if he 
does think of it, it is invested with very little if any import- 
ance in his apprehension. But it is entirely different with 
the awakened sinner, he feels that he has violated the 
righteous law of God — that God will bring him into judg- 
ment. His own heart condemns him — he knows that he 
cannot appear before God. No wonder he says here " I 
am not willing to do the first" — that is to die. "Let me 
alone that I may take comfort a little." — Job 19: 20. 
Thus the awakened sinner draws back from death ; he is 
not ready for it, and if not ready for death, neither is he 
for judgment. It is remarkable that Evangelist does not 
at once direct Christian to the Lord Jesus. This he does 
indeed before he leaves him. But his object at present is 
to learn, whether he is yet duly convinced of sin ; whether 
he has such a sense of sin as will make Christ welcome. 
There is nothing which requires greater care than dealing 
with the awakened sinner. If convictions are yet but 
slight and superficial, it is evident such a person is not yet 
in a fit state for coming to Christ, for the spirit of God 



THE SINNER AWAKENED. 107 

must first do his work of conviction before the word will 
lay liold upon us. Tlie parable of the sower shows that 
preparation is needful for hearing the word. But some 
may say that Peter at once directed his hearers to "Repent 
and be baptized, every one of you." — II. Acts 2 : 38. Also 
Paul did the same with the jailer. Yes, but tliey saw these 
were convinced of sin. We must see the same. This is 
the object of Evangelist now. In order to bring out a 
farther expression of his feelings, he says : " Why not 
willing to die, since this life is attended with so many 
evils ? " Notice the reply, " Because I fear that this 
burden that is upon my back will sink me lower than 
the grave, and I shall fall into Tophet." It is this bur- 
den of sin which makes tiie awakened sinner draw back 
from death and fear of judgment. Having received 
this answer. Evangelist asks him, "If this be thy con- 
dition, why standest thou still ? " To this he replies : 
" Because I know not whither to go." Tliis is also descrip- 
tive of the feelings of a sinner at his first awakening — he 
knows not what to do. But Evangelist gives him a parch- 
ment roll, and there was written within, " Fly, from tlie 
wrath to come." The object of Evangelist in this 
passage is to fasten still more deeply conviction and also 
urge upon him liis duty to know the voice of God. 
In this he succeeds. Christian sees that there is hope, in 
at least that it is his duty and cries, "Whither must I 
fly ?" Then said Evangelist (pointing with his finger over 
a very wide field) : "Do you see yonder wicket gate?" — 
The man said "no." Then said the other: "Do you see 
yonder shining light?" He said, "I think I do." Then 
said Evangelist, "Keep that light in your eye, and go up 



108 LECTURE II. 

directly thereto, so shalt thou see the gate; at which, wlien 
thou knockest, it shall be told thee what thou shalt do." 
The wdcket gate is Christ. "I am the door : by me if any 
man enter in, he shall be saved, and shall go in and out, 
and find pasture." — John 10: 9. "Because strait is the 
gate, and narrow is the way, which leadeth into life, and 
few there be that find it."— ilf««. 7 : 14. But although 
having some knowledge of sin, his views of Christ, are as 
yet obscure. The light is the word of God. "Thy word 
is a light unto my feet and a lamp unto my path." It is 
following the directions of the word that will bring us out 
into the light. The subject of our lecture is an " Awakened 
Sinner." Let us ask a question then and suggest some 
reflections. The question is: Have you ever been the sub- 
jects of genuine conviction of sin ? Or, we will put the 
question in a more general form. Have you ever been 
the subject of any kind of conviction? It is said of Moab 
by the prophet : " Moab hath been at ease from his youth 
and he hath settled on his lees and hath not been emptied 
from vessel to vessel, &c." And so, it is likely, it may be 
said of some of you that from their youth they have been 
at ease and have never felt the burden of sin. But I be- 
lieve there are only a few such as I have described. These 
stay at a distance from the means of grace. It is awful 
what stupidity such persons acquire. But those attending 
on the means of grace, who are favored with practical in- 
struction in the house of God are never found in a state of 
such indifference. Let not your convictions be stifled. 
Quench not the spirit. Use the means of grace. Pray 
that God may keep you from indifference. 






THE PILGRIM'S TEMPTATIONS. 



LECTURE III. 



Christian starts. — Temptations from family. — Desire liirn to return. — 
His conduct. — Temptation from worldly neighbors. — Obstinate and 
Pliable. — Obstinate returns. — Slough of Despond. — Pliable returns. — 
Cliristian and Help. 

At the close of our last lecture we left the Pilgrim after ' 
his interviews with Evangelist. This Evangelist, as we 
remarked, is intended to represent a gospel minister; and 
jnst at the moment when Christian is deliberating with 
him.self, but not knowing what to do, this man is repre- 
sented as coming to him and giving him that encourage- 
ment and instruction which causes him at once to set out 
towards Christ. Now all this appears very natural, yet a 
special providence must be seen in it. There is a set time 
for gathering in the elect of God which are scattered abroad 
and when that time has come the fitting instrument is em- 
ployed not only for awakening but directing and encour- 
aging the sinner to Christ. When the Ethiopian eunuch 
was to be brought in, Philip had already been brought 
down from the city of Samaria, and was in waiting to 

communicate that instruction whicli brought him to the 

109 



110 LECTURE III. 

Saviour. So when Cornelius was to be brought in, Peter 
was sent for to Joppa, that he might speak to him words 
by which he and liis house might be saved. Now I grant 
there is something special in these cases, I might say mirac- 
ulous; but who can doubt that God in his ordinary provi- 
dence so arranges matters, that when the awakened inquir- 
ing sinner is standing perplexed and knows not what to 
do; he finds some Evangelist who communicates to him 
the instruction which causes him to take a different road 
from that which he has been hitherto traveling. And I 
might ask those who are now pursuing their pilgrimage to 
the heavenly city, if they cannot remember at the outset, 
when they were in perplexity and knew not what to do, 
some word of encouragement or instruction, which they 
heard at the mouth of one of the Lord's messengers, and 
which seemed specially designed to meet their case and 
direct them what to do. The direction given by Evangel- 
ist on this occasion evidences a scribe instructed in the 
kingdom of God. He directs him to the wicket gate, that 
is, to Christ for relief; for the sinner must not be encour- 
aged to rest in anything short of Christ. It is not the 
book in his hand that will do, nor is it his j^rayers or sighs 
— nothing but the entering in by Christy who is the strait 
gate upon that narrow way which leadcth unto everlasting 
life. It is also further observable that Evangelist does not 
merely direct Christian to go to the wicket gate for relief 
from his burden, though it was that which principally 
troubled him at the time ; but says to go up to the gate 
and it shall be told thee what thou shalt do, that is, he 
directs him to Christ as a prophet. Let the sin-burdened 
soul go to him in this character and he will tell him what 



THE pilgrim's TEMPTATIONS. Ill 

to do, as he says : "I will instruct and teach thee in the 
way which thou shalt go ; I will guide thee with mine 
eye." It is observable here that Evangelist does not send 
him to another ; you must go to Christ as a teacher. How- 
ever much we should honor the Bible, yet separate and 
apart from Christ, it will be of no saving benefit. Chris- 
tian is not indeed to throw away his Bible, nor does he, 
for we find him reading in it to Pliable on his way. He 
has the book in his hand when he knocks and then he ob- 
tains an insight into it which he never had before. 

Let us next notice how promptly and hastily Christian 
complies with the direction of Evangelist : "So I saw in 
my dream that the man began to run ;" that is, just the 
moment he receives the direction of Evangelist, he pro- 
ceeds to put it into practice. He does not say, I will set 
out to-morrow. No ; he feels the burden of sin pressing ' 
him down — he sees the judgment-seat of God, death may 
come to him at any moment — therefore no tinoe for delay. 
And here you see a remarkable point of difference between 
those partially awakened and those truly awakened. The 
former have some slight apprehensions of danger. Felix, as 
Paul reasoned of righteousness, temperance, and judgment 
to come, trembled, and answered, "Go thy way for this 
time ; \vhen I have a convenient season, I will call for 
thee," {Acts 24 : 25) ; and when the Master said to a man : 
" Follow me, he said : Lord suffer me first to go and bury 
my father," [Luke 9 : 59) ; " and another also said, Lord, 
I will follow thee; but let me first go bid them farewell, 
which are at home at my house." — Luke 9 : 61. But the 
truly awakened sinner is like Lot in the plains of Sodom, 
he immediately turns away from the City of Destruction. 



112 liECTURE III. 

To express the ardor with which he sets out he represents 
him as runuing — a figure that is ofteu used in Scripture to 
describe the Christian life. And what a wide difference 
between this figure and the life of many a j^rofessor. It 
might be very proper to say they run after the world, but 
what an abuse of language to say that they run after Christ 
and salvation. But no sooner does a sinner set out in 
earnest to seek after Christ and salvation than he will be 
assaulted with temptations to return again to the City of 
Destruction. And of these temptations there are three very 
naturally presented to us here ; and these form the subject 
of our present lecture. 

First, from his family ; second, fi'om his worldly neigh- 
bors ; and, third, from the disaster he meets with at the 
Slough of Despond, The first temptation of this kind 
very naturally arises from his OAvn family, for as our 
Saviour says, " a man's foes shall be they of his house- 
hold." So M'hen a man sets out to seek after Christ and 
salvation, if his relatives are yet in the City of Destruc- 
tion, the greatest opposition to the course he has set out 
may be expected there. In the present case it would no 
doubt have gladdened the heart of Christian, could he only- 
have persuaded his relatives to accompany him, but tliey 
would not listen to his warnings and dearly as they were be- 
loved by Christian, he would not on their account lose his 
soul. " If any man come to me and hate not his father, 
and mother, and wife, and children, and brethren, and sis- 
ters, yea, and his own life also, he cannot be my disciple." 
— Luke 14 : 26. But not only would they not accompany 
him, but they are here represented as running after him 
and crying to him to return. There are probably but few 



THE pilgrim's TEMPTATIONS. 113 

cases in which a man commences the course in which 
Christian is here represented as entering, but what carnal 
.relatives will not use various expedients in order to induce 
him to return. No doubt, however, there are cases in 
which this temptation is more severely encountered than in 
others. If carnal relatives see that one of their number 
is about to expose himself to the contemjDt of the world, 
or to losses, suflPeriug and persecution — if they see that he 
is about to identify himself with an unpopular cause or a 
despised people, of course their clamor will become stronger. 
This was the case in the days of Bunyau, the man who 
came out on the side of serious godliness, that man forfeited 
the good o})inion of the semi-popish prelatical church of 
that day, his trade and worldly circumstances would be 
affected — fines and imprisonments must be endured. No 
wonder then that Christian's wife and children cried after 
him to return. They felt no need of Christ, and therefore 
had no motive to lose anything for his sake. The manner 
in which Christian is represented as behaving under the 
circumstances is striking and affecting in the extreme. 
First, he puts his fingers his ears: We read of the deaf 
adder, that stoppeth her ears. — Ps. 58 : 6. This, however, 
represents the case of a person who stops his ears against 
hearing the word of God — behavior which indicates an 
awful degree of hardness of heart. But there is a stopping of 
the ears which is consistent with the highest measure of 
regard for the word of God — that is stopping them against 
temptation — such is the case before us. The Pilgrim feels 
his weakness — that if he listens he may be induced to com- 
ply. How different is this from the case of the man who 
said, "Lord, 1 will follow thee; but let mc first go bid 



114 LECTURE III. 

them farewell, which are at home, at my house." — Luke 
9 : 61. Christian not only stojDped his ears, but ran, that 
he might thus place himself at the utmost distance from* 
temptation. And as he ran, he cried "Life! life! eternal 
life." It is no small matter after which he has set out — it 
is one which concerns his life — not the life of the body, 
but the eternal life of the soul. Oh, with what earnestness 
do men flee, even when the life of the body is at stake. 
Look at that manslayer how he flees to the city of refuge, 
that he may escape the avengers of blood, but much more 
should we be concerned al)out the soul. " Whatshall it profit 
a man, though he should gain the whole world, and lose 
his own soul? or what shall a man give in exchange for his 
soul?" — Ilatt. 16: 26. Thus it would appear that a re- 
alizing sight and sense of eternal things ought to be the 
great argument with the soul to keep it from yielding to 
solicitations to draw back. 

But we come now to notice a second temptation to re- 
turn, to M'hich Christian was next exposed — that is : the 
opposition of his ungodly neighbors. If a man has hither- 
to walked according to the course of this worlds no sooner 
does he separate himself from his former company and 
commence a life of serious godliness, than his conduct attracts 
the attention of tlie world. Their first feeling is wonder, 
as the Apostle says — " They think it strange that ye run 
not with them to the same excess of riot, speaking evil of 
you." — I. Peter 4 : 4. They cannot see why men should 
make so much ado about their souls, — all they can compre- 
hend is what relates to tliis world. But they possess some- • 
what of the spirit of their leader, they do not like their 
former eomjjanions to desert them, for the man who has 



THE pilgrim's TEMPTATIONS. 115 

left them is obliged to testify that their deeds are evil. 
First, "As he ran, some mocked, others threatened, and 
some cried after him to return," Now as Ave said before, 
this temptation from the opposition of the world was more 
felt in the times of Bunyan, owing to tlie state of matters 
at that day, than it generally is now. It might however 
be well enough for us to inquire into the cause of this dif- 
ference ; and without pretending to determine, we would 
merely suggest whether it may not be owing to this, that 
there may not be that complete separation from the world 
— that broad line of distinction between professors and the 
M'orld, which the word of God and the character of their 
religion require. A man takes his jplace in the ranks of 
the redeemed — he enrolls himself among the number of 
Zion's pilgrims, and the world raises no clamor against that 
man. It makes no endeavor to get that man back again. 
Why? Is it not the presumption that, that man will be 
pretty much the same as he was before ? That he will not 
torment them by testifying that their works are evil ? But 
suppose it were otherwise. If we would eome out from among 
them, would we not witness more opposition to godliness? 
It would appear from the representation here given that in 
a short time all the rest of the neighbors, with two excep- 
tions gave over attempting to induce Christian to return, 
for tliey saw that he was decided, so that there was no 
hope of his hearkening to their solicitations. And when a 
man forsakes the company of the ungodly and sets out in 
earnest to seek after Christ and salvation here is the only 
way of safety — here is the way of getting quickly rid of 
their importunity. Let them see that you are determined, 
give them not the smallest reason to think that they can 



116 LECTURE in. 

prevail with you and they will soon leave you to pursue 
your course unmolested. This resolute behavior will cause 
Satan himself to desist his temjDtations as hopeless ; there- 
fore, says the apostle, '' Resist the devil, and he will flee 
from you." — James 4 : 7. But upon the other hand, if 
either the devil or the world see any want of decision, 
temptations will be continued. Let me refer you, for an 
example of this, to the case of Balaam : Before the men 
came to him from the King of Moab, the Lord had com- 
manded him not to go with them : he knew his duty, he 
ought to have been decided. Instead of this he parleyed 
witli them and we find him vainly attempting to curse 
God's people. 

There were two of the City of Destruction, however, 
who were not so easily disheartened as the rest, but 
continued to follow Christian for the purpose of inducing 
him to come back : the names given to these men were 
Obstinate and Pliable. These two men are to be regarded 
as representing classes and they together with Christian 
constitute the representatives of three classes of Gospel 
hearers. Obstinate, represents a class who are hardened 
against the gospel and determined to have nothing to do 
with religion. Christian represents an opposite class, who 
are induced by the gospel to set out on the pilgrimage to the 
Holy City, while Pliable represents a kind of intermediate 
class, who are easily prevailed upon to set out and accom- 
pany Christian for some distance, but the first difficulty 
which meets them, as when Pliable was plunged into the 
Slough of Despond, they are done with religion and return 
to the City of Destruction. How abominable the character 



THE PILGEIM'8 TEMPTATIONS. 117 

of two of these classes ; and yet we doubt not Buuyan was 
indebted at least for the hint which suggested it, to the 
parable of the soM^er. 

Let us now attend to the account of the behavior of these 
men ; truly they are here described with a master hand. 
No sooner do they overtake Christian than they tell him 
they have come to take him back. Instead, however, of 
yielding, he at once brings forward the motive drawn from 
eternal things which was impelling him to act as he did, 
judging they could not resist it, but would be induced by 
it, instead of op])osing to come with him. To this Obsti- 
stinate objects, in the language of a true worldling, whose 
mind is blinded by the god of this world: "What, and 
leave our friends and our comforts behind us?" He im- 
agines that religion is calculated to interfere with his enjoy- 
ment of temporal things, and having no view of eternal 
things, — regarding them as mere fancies and imaginations, 
he here speaks as if it was surprising to him that any one 
should choose the latter in preference to the formei-. The 
answer of Christian is characteristic of the man mIio acts 
under the influence of eternal things. " I seek an inher- 
itance incorruptible, undefiled, and that fadeth not away," 
{I. Pder 1 : 14) ; and it is laid up in heaven, and safe there, 
{Heh. 11 : 16), to be bestowed at the time appointed, on 
them that diligently seek it. And with this he offers to 
Obstinate the book, which he has in his hand. He is sure 
that it is so written in this book, and he is sure that if 
written there, it must be true. What simple faith you see 
here. What a striking descrij)tion in a few words of the 
man who walks by faith and not by sight. That man 
sees the riches and the pleasures of the w orld, spread out 



118 LECTURE III. 

around him ; but he also sees in the book of God, a king- 
dom, a city which hath foundations, this I must have at all 
hazards. The answer of Obstinate is just as characteristic 
of the proud, worldly class, whom he represents, "Away 
with your book," says he : "What do I care about your 
book. It opposes my wishes and inclinations, and there- 
fore, I will have nothing to do with it, I will not read it." 
jSTo wonder that this man's name should be Obstinate. He 
undertakes to decide one of the most important questions, 
and yet he has only examined one side of that question, 
and he will not examine the other. He condemns the 
Bible as a worthless book, and yet he will not read the 
Bible, he decides on the superiority of the present world, 
above religion, and yet will not examine what religion is. 
Take care, however, my hearers, that you be not pursuing 
the very course which brought Obstinate to act in such a 
manner as this. You find him coiiiing out an ignorant 
man from the City of Destruction. He hears from Chris- 
tian some of the most important tmths of the gospel, iftr 
stead of going to his Bible to see whether these things were 
so, he rejects the Bible with contempt. Now if there are any 
of you, who make a practice of hearing the gospel preached, 
but who do not read your Bibles, you are using the means 
for producing obstinacy of spirit against the presenta- 
tion of the word of God. 

Let us see how matters terminated between Christian and 
Obstinate. The latter will not reason, the matter with 
him, but ask him once for all, whetli^r 'he will go back 
with them or not ? and to this he replies in the language of 
the book, "No, not I," said the other, "because I have laid 
ray hand to the plough." — Luhe 9 : 62. This determines 



THE PILGEIM's TEMPTATIONS. 119 

Obstinate, he has made up his mind to have the world, 
Christian has made up his mind to have heaven, and so 
they two part. Some, perliaps, seeing such behavior, might 
call Christian obstinate, and ask where is the difference? 
Such mistakes are made. Firmness of principle is called 
bigotry. Here is the difference : Christian has no will of 
his own and Obstinate is self-willed. Obstinate says, 
" Come then, neighbor Pliable, let us turn again, and go 
home without him : there is a company of these crazy- 
headed coxcombs, that when they take a fancy by the end, 
ai-e wiser in their own eyes than seven men that can render 
a reason." But the good words which he has spoken, 
together with the mildness, the happy countenance and de- 
cision of the man, — these make some impression upon 
Pliable, so that instead of joining in the reviling of Obsti- 
nate, he at once determines that he will accompany Chris- 
tian on his pilgrimage. And now while Obstinate goes 
back angry, no doubt Christian is much rejoiced to find 
that he has prevailed upon Pliable to go with him. It 
certainly ought to be a matter of rejoicing to us, when we 
can pursuade the natives of the City of Destruction to leave 
their abode and set out for the Celestial City. You will 
see, however, before all is over that Pliable was no gain to 
Christian. AVe remarked that Pliable rejjresents a numer- 
ous class of gospel hearers, who are easily induced to ac- 
company those who are making an effort to reach the 
Celestial City. But there are two things defective in the 
religion of such persons. First, in setting out they have 
no burden of sin upon their backs. Mark the difference 
here between Pliable and Christian, when the latter sets 
out, he desires to get rid of sin. The former to get to 



120 LECTURE III. 



I 



heaven, accordingly, his conversation is not about the way 
of salvation, — how sin may be pardoned, but about the 
pleasant things to be enjoyed in the coming kingdom. 
Second : — He does not count the cost, he nevei* considers 
what difficulties are to be overcome, in fact he has no 
thought about difficulties. No doubt this is one of the 
stony ground hearers, the Master speaks of in the parable 
of the sower. It is remarkable what an accurate knowl- 
edge of his Bible, and of spiritual things seems to be pos- 
sessed already by Christian, as is evident from his discourse 
with Pliable. But so it is, the man who feels the burden 
of sin pressing upon him, and who has a realizing sense 
of eternal things in his heart, it is amazing hoAV rapidly 
that man will increase in the knowledge of the Bible. 

One thing more whicli we would notice highly descriptive 
of these two men. When Christian tells him about heaven, 
he says, " Well, my good companion, glad am I to hear of 
these things: come on, let us mend our pace." Thus it is 
that false professors outstrip in appearance the true child 
of God, " He that received the seed into stony places, the 
same is he that lieareth the word, and anon with joy re- 
ceiveth it." — Matt. 13 : 20. Such are building upon the 
sand, and neglecting the true foundation, such are speedily 
assured of salvation. But not so the sin-burdened sinner, 
he cannot rejoice till all his sins are washed away in the blood 
of the Lamb. 

But we approach now the decisive moment, which is ; 
to try Pliable and Christian. The effect of which is to : 
send Pliable back again to the City of Destruction, 
while it puts another barrier between Christian and \ 
a return to that place. Pilgrim says, " Now, I saw in I 

1 



1 



THE pilgrim's TEMPTATIONS. 121 

my dream, that just as they Iiad ended this talk, they drew 
nigh to a very miry slough that was in the midst of the 
plain : and they being heedless, did both fall suddenly into 
the bog. The name of the slough was Despond. Here, 
therefore, they wallowed for a time, being grievously be- 
daubed with dirt; and Christian, because of the burden 
that was on his back, began to sink in the mire. Then said 
Pliable, Ah, neighbor Christian, where are you now? 
Truly, said Christian, I do not know. At this Pliable 
began to be offended, and angrily said to his fellow. Is 
this the happiness you have told me all this while of? If 
we have such ill speed at our first setting out, what may 
we expect, between this and our journey's end ? May I 
get out again with my life, you shall possess the brave 
country alone for me. And with that he gave a desperate 
struggle or two, and got out of the mire on that side of 
the slough which was uext to his own house: so away 
he went, and Christian saw him no more," Now what a 
j lesson is to be learned here ; all who set out on a pilgrim- 
j age may expect to meet with difficulties. " No cross. Ko 
crown." Stony ground hearers indeed! "For when 
tribulation or persecution ariseth because of the word, by 
and by he is offended."— J/a^^. 13: 21. But it is not 
[always that the Pliablcs of this world would turn back so 
I soon, for want of a sufficient trial, they may continue many 
years among the people of God. But soon they will be 
seen no more with them. Pliable soon got home to his 
I house. " Now I saw in my dream, that by this time Pi iable 
[Jwas got home to his house. So his neighbors came to visit 
,jaim; and some of them called him a wise man for comino- 
oack, and some called him a fool for hazarding himself 
W 6 



122 LECTURE III. 

with Christian. Others again did mock at his cowardliness, 
saying : Surely, since you began to venture, I would not 
have been so base as to have given out, for a few difficul- 
ties; so Pliable sat sneaking among them. But at last he 
got more confidence, and then they all turned their tables, 
and began to deride poor Christian behind his back. And 
thus much concerning Pliable." Let us now return to Chris- 
tian. He was struggling to get out, but it was towards the side 
farthest from the City of Destruction, and towards the 
Wicket Gate. Let the consequence be what it may, Christian 
cannot think of returning. While struggling in the Slough 
of Despond, one Help comes to his assistance and helps 
him out or he would have sunk. 

What are we to understand by this Slough of Despond? 
I think it can be compared to those fearful apprehensions 
which disturb and disquiet young converts at first setting 
out. The case is, when the awakened sinner, guided 
by the light of convictions by the Holy S]")irit, begins 
to read the Word of God, he obtains such an acquaint- 
ance with the holiness of God, the spirit of his law, the 
inexpressible evil of sin and his own transgressions that 
he is cast into despondency. He asks himself: can such 
a sinner be forgiven? Bunyan himself floundered in 
this slough for about eighteen months. The Lord will 
send help and will receive up all those whose cry 
is " Lord save me or I perish." In conclusion, if you 
have become serious concerning your salvation let nothing 
come between you and your God. Friends are to be desired 
in this world, but when the choice rests between those of 
earth and that one in heaven, " which sticketh closer than a 
brother," do not let the balances of decision tremble for a 



J 



' The pilgrim's temptations. 123 

single moment. Choose the eternal and heavenly rather 
than the fading and the earthly. In dealing with the 
irreligious be decided. Take your priucii^le from the 
words of Evangelist. Do not flinch. Make no compro- 
mises. Expect trials. Be prepared for them by keeping 
close to Jesus. If ever brought into the Slough of Des- 
pond^ remember the promises. 

"Why art thou cast down, O my soul? and why art 
thou disquieted in me ? hope thou in God : for I shall yet 
praise him, for the help of his countenance." 




WORLDLY WISEMAN. 



LECTURE IV. 

Small Temptations. — Village of Morality. — Carnal Policy. — Legality. 
— Bunyan's Fall. — Mt. Sinai. — Evangelist's Counsel. 

The Pilgrim's Progress is designed to be a system of 
theology, not didactic nor polemic, but practical. It is not 
written in an abstract manner, as systems of theology gen- 
erally are, but in a manner which makes it far more inter- 
esting and impressive. A living Christian is presented 
before you, and you are made to see the diiferent steps of 
experience through which he has to pass, from his first set- 
ting out as one of Zion's pilgrims until at length he arrives 
in safety in the heavenly city, t And what makes this liv- 
ing examjile more applicable to us, is that it is one com- 
passed with infirmities, who is liable to wander from the 
way, and often does wander. So that in his case we can 
see the temptations to which we are exposed and the dan- 
ger of complying with them and thus are warned against 
tliem.^ We have already seen our pilgrim sorely tried to 
go back: first by his family, then by his neighbors, partic- 
ularly Obstinate and Pliable ; then by the difficulty and 

124 



i 



WOELDLY WISEMAN. 125 

discouragement with whicli he finally meets at the Slough 
of Despond ; but he gets tlirough all these in safety, and 
having reached firm ground on the other side of the 
slough, he may lift up his voice and sing : « Our soul is 
escaped as a bird out of the snare of the fowlers : the 
snare is broken and we are escaped."— Psa/m 124: 7. 
But in the subject before us he is presented in a new atti- 
tude, not only as tried, but complying with temptation. 
And what is worthy of notice, the trial does not appear at 
all as great as some of those through which he had already 
passed in safety. This, however, will not seem strange to the 
person who is familiar with the Bible. You will find cases 
there of those who passed through the most trying difficul- 
ties, and yet falling where the temptation appeared 
but trifling. Take for example the case of Moses ; notice 
the severe trials through which he passed; neither the ' 
wrath of the king nor the people threatening to stone him 
could move him ; but when the people clamored for water 
at the rock, he became excited and spoke unadvisedly with 
his lips— committed such a sin as excluded him from the 
Land of Promise. Take the case of Peter: how boldly 
does he face the Jewish people, and even the Sanhedrim 
and charge home upon them, the murder of that just one: 
yet look at him at Antioch, when he witnessed the excite- 
ment of the Jewish brethren, respecting tlie abolition of 
the circumcision, he dissembled, so that Paul had to 
rebuke him to his face. If then such eminent men as 
these escape great temptations and yet fall before those 
which are comparatively slight, is it any wonder that we 
should meet with a similar case, in the experience of this 
axwkened sinner before us? AVe might remark before 



126 LECTURE IV. 

passing, that it is not difficult to account for this case 
— peojile standing up fearlessly and faithfully before great 
trials and yet falling before those comparatively slight. In 
the former case they are aware of their want of strength, 
and betake themselves to God for help. In the latter, they 
think themselves strong and are therefore weak and are 
overcome. 

It will aid us much In understanding the passage betore 
us to state what we regard, as the trial which it is designed 
to describe. It is one through which every awakened sin- 
ner, perhaps, has first to pass before obtaining solid peace 
in Christ — that is, turning aside to the law, seeking peace 
of conscience, and rest from his burden by his own works. 
So long as the soul remains unawakened, there is no eifort 
made to obtain salvation, but when the burden of sin is 
felt — when the sinner sees himself exposed to the wrath 
and curse of God, he can be at rest no longer. At first 
setting out he knows this much, that Christ is the only 
Saviour, but as yet his views of the freeness of salvation 
are obscure ; he therefore thinks that something must be 
done by himself before coming to Christ, th<it he must try 
to effect a reformation upon himself, and perhaps he settles 
down with satisfaction upon his fancied reformation and 
loses his convictions and never goes to Christ. Now there 
is enough of a legal bias in every man's lieart by nature to 
prompt him to take this course; but how much is his 
danger increased when he meets with some one like Worldly 
"Wiseman, who advises him to this very course. And alas, 
there are professors and ministers and systems of religion 
enough in our world to direct the awakened sinner in this 
very course. It would appear from a passage in the life 



WORLDLY WISEMAN. 127 

of Biinyan that at au early period of his experience, he 
took this very course and was in great danger of settling 
down for life in the village of Morality. You remember 
tlie occasion of his being rebuked by a woman of bad 
character, for swearing. His conscience was awakened, and 
lie says he sets himself to some outward reformation, " T 
thought I pleased God as well as'any man in England," and 
his neighbors took him for a new man and did marvel 
much to see such a great alteration upon liis life and man- 
ners ; he says he became proud to be talked of for his god- 
liness. However if God is leading a sinner forward by 
his Spirit to Christ, lie will not permit him to settle down 
in the village of Morality ; he will let him see clearly 
the absolute insufficiency of his own righteousness ; he 
Avill make him smart for turning aside from Christ ; he 
will teach liim a lesson here that he will never forget 
througli life, his very efforts to obtain life by the law will 
make him more thoroughly acquainted with the perfection 
of the law and the absolute impossibility of coming up to 
its demands. 

Let me now ask your attention to the passage before 
us: After Christian has passed through the Slough 
of Despond, he meets with one whose name is Worldly 
Wiseman, from the town of Carnal Policy, near to the 
City of Destruction, which Christian has left. This 
Worldly Wiseman is intended to represent a very numer- 
ous class in every gospel land. They have never been en- 
lightened in the knowledge of the mysteries of the gospel, 
they have never come to the Word of God in the spirit of 
little children, humbly and teachably, to receive whatever 
is delivered to them; on the contrary tliey are under the 



128 LECTUEE rv. 

iufluence of their own wisdom and they will receive noth- 
ing which does not correspond thereto. It was this which 
led both Jews and Greeks to reject the doctrine of salva- 
tion, through the Cross of Christ. " For the Jews require 
a sign, and the Greeks seek after wisdom : But we preach 
Christ crucified, unto the Jews a stumbling-block, and unto 
the Greeks foolishness : but unto them which are called, 
both Jews and Greeks, Christ, the power of God and the 
wisdom of God. Because the foolishness of God is wiser 
than men ; and the weakness of God is stronger than men." 
— /. Cor. 1 : 22, 23, 24, 25. And it is this which leads 
the Unitarian to reject the doctrine of the Trinity ; the 
Universalists that of everlasting punishment and the Pela- 
gian that of Original Sin, the Armenian the doctrine of the 
divine decrees and election and salvation through free sov- 
ereign grace. These doctrines are rejected not because they 
are not revealed in the Word of God, but because they do 
not appear agreeable to their own wisdom. In the case of 
the man before us, it appears that it was not the doctrine 
of salvation through grace, which his own wisdom led 
him to reject. Evangelist had directed Christian to Christ; 
but this man directs him to a famous preacher, called Le- 
gality, in the town of Morality. Consequently he was a 
man who did not receive the doctrine of salvation by grace 
through the Cross of Christ; this doctrine appeared fool- 
ishness to him ; on the contrary he fell in with the doc- 
trine of human merits as more agreeable to his own wis- 
dom ; that we must do something to entitle us to the 
favor of God. You would be forming a very incorrect 
idea of this man, liowever, were you to suppose him 
an infidel, or an atheist, or a profane slighter and 



WOELDLY WISEMAN. 129 

despiser of religion ; for according to the account given of 
him afterwards by Evangelist, he went regularly to church, 
in the town of Morality. From this it would appear he was 
a churchman and one, it is likely, who paid much regard 
to the ceremonies of the church, and much seeming respect 
to the church and even to the Cross of Christ. It is very 
likely that this Mr. Legality's church had a cross upon it 
and perhaps he was in the habit of signing himself with 
the sign of the Cross. But to the doctrine of the Cross, 
that doctrine which directs the sinner to Jesus, as the great 
sacrifice for sin ; to that doctrine he was an entire stranger, 
to that doctrine he was bitterly opposed. This Worldly 
Wiseman is said to dwell in the town of Carnal Policy. 
This is designed to represent to us that the class of persons 
that reject the doctrine of salvation through the Cross and 
depend upon their own works are apt to walk agreeable to 
Carnal Policy in what they do, that is: they dislike the 
Cross of Christ and self-denial and suffering for Christ's 
sake. If therefore anything is to be done which requires 
suffering they turn away from it ; they begin to make apol- 
ogies and frame excuses, and finally, absolutely refuse to 
do it. On the other hand if anything is to be done which 
promises worldly gain or credit or respectability among 
men, they will be sure to do it, without respect to the char- 
acter which it bears in the Word of God. You will see 
then that the class represented by Worldly Wiseman are 
such as bend their religious principles to their worldly in- 
terest. "Like the Pharisees they love the praise of men 
more than the praise of God." Here notice, and it shows 
Bunyan's exact and extensive acquaintance with men and 
things, that he represents men like Legality as dwelling in 



130 LECTURE IV. 

the town of Carnal Policy : for it is a well-known fact that 
such are generally found walking according to the dictates 
of carnal policy. Only those who hold the doctrines of 
the Cross and are willing to suffer persecution and brave 
all opposition for Christ's sake, can crucify the world. 
The churches of Galatia are a remarkable example of this : 
a set of worldly wisemen came along and sought to turn 
them off from him that called them into the grace of Christ 
unto another gospel. Why? Let the apostle answer : "As 
many as desire to make fair show in the flesh, they constrain 
you to be circumcised ; only lest they should suffer perse- 
cution for the Cross of Christ." — Gal. 6 : 12. And he 
says himself: "And I, brethren, if I yet preached circum- 
cision, why do I yet suffer persecution ? then is the offense 
of the cross ceased." — Gal. 5 : 11. No doubt when Buu- 
yan penned this passage he had before his mind a case with 
which he was well acquainted and on which he had no 
doubt thought much. [Here the speaker enlarged.] 

This town of Carnal Policy Bunyan locates in the neigh- 
borhood of the City of Destruction, for men may be moral 
and prudent, having a good opinion of themselves, go to 
church regularly ; yet no better than unbelievers. Such 
was the man who came to Christian at this time and al- 
though he knew nothing about the nature of that burden 
which was upon his back, yet from his appearance he sees 
that there is something serious the matter with him ; he 
had indeed heard this, of his neighbors, it having been 
noised abroad that Christian had set out for the Celestial 
City. In order to draw him into conversation he asked 
him what was the matter and whither he Avas going, to 
both of which questions, Christian returns a ready answer, 



WORLDLY WISEMAN. 131 

for it is true of the awakened sinner whatever he may 
have been before, he is now aiixious to converse with 
tliose whom he meets upon those subjects felt to be of such 
an interest. 

From the answer of Christian, Worldly Wiseman finds 
out what was the matter and whither he was going. See 
how he sets himself at once to divert him from liis pur- 
pose, and for this end, he broaches a subject by wliich 
judging of Christian, he felt certain to prevail with him. 
" Hast thou a wife and children ? " Wife and children and 
worldly comforts were uppermost with himself, and he 
supposes it must be the same with Christian. Thus 
worldly wisemen often make the greatest mistakes about 
Christians, because they judge of them by themselves. 
They call them hypocrites and designing and mercenary 
and all this because they take themselves as the standard. 
See what a mistake Simon, the sorcerer, made : " And 
when Simon saw that through laying on of tlie apostle's 
hands the Holy Ghost was given, he offered them money, 
saying: Give me also this power, that on whomsoever I 
lay hands, he may receive the Holy Ghost. But Peter 
said unto him, "Thy money perish with thee, because thou 
hast thought that the gift of God may be purchased with 
money. Thou hast neither part nor lot in this matter, for 
thy heart is not right in tlie sight of God. Repent there- 
fore of this thy wickedness, and pray God, if perhaps the 
thought of thine heart may be forgiven thee. For I 
perceive thou art in the gall of bitterness, and in 
the bond of inicpiity."— ^cfe 8 : 18-23. The an- 
( swer of Christian to this question, while it must have 
disconcerted Worldly Wiseman, is characteristic of the 



132 LECTURE rv. 

man. "Yes, but I am so laden with this burden, that I 
cannot take pleasure in them as formerly ; methinks I am 
as if I had none." When a person has once been awakened 
to a sense of sin, sees that time is short, and eternity near, 
and the Throne of the Eternal set, he loses that relish 
which he once had for the innocent pleasures of the world, 
and casts them away for the enjoyments of God ; none of 
these things can give him ease from that dreadful burden 
which presses upon his conscience ; he is now so troubled 
that as the Psalmist says, " he forgets to eat his bread." 
From the decided answer given by Christian, "Worldly 
Wiseman sees that if he succeeds in turning him away 
from the strait gate, it must be in some other way than 
by reference to his wife and children. He therefore very 
cunningly adapts himself to the present state of Christian's 
feelings. "I would advise thee, then, that thou with all 
speed get thyself rid of thy burden ; for thou wilt never 
be settled in thy mind till then : nor can'st thou enjoy the 
benefits of the blessings which God hath bestowed upon 
thee till then." What excellent advice was this. No 
wonder that Christian should listen to the man who intro- 
duces the very subject which was now pressing so heavy 
upon his mind. And thus it is that awakened sinners and 
new' converts are exposed to danger. Their very eager- 
ness to obtain deliverance from their burden laj's them 
open to evil men and seducers who seem to take an interest in 
their spiritual concerns, and give them ease and comfort. It 
is true that Christian has a book in his hand ; had he only 
consulted that book to see whether the advice of Worldly 
Wiseman was agreeable thereto, he would have been safe. 
This appears to have been the point at which Christian 



WORLDLY WISEMAN. 133 

begins to fall ; there is uo consullinc; of the book, no address- 
ing of himself to God by prayer ; and what can be expected 
of a man who will expose himself to temptation and neg- 
lect these ? Banyan tells us of himself that at an early 
period of his experience, that he met with some rajiters' 
books that ridiculed true religion. He was enabled to cast 
away these books by hearty prayer for direction. Had 
Christian sought for strength, God would have granted it. 
A number of other things soon came out in the discourse 
of Worldly Wiseman, which ought to have excited the 
suspicion of Christian, and convinced him that this was 
not the man to ease him of his burden. He speaks slight- 
ingly of going to the Wicket Gate ; that is to Christ for re- 
lief; he abuses Evangelist, he seeks to turn Christian 
away from religion because of the suffering with which he 
has met, and is likely to meet; he slights the reading of 
the Bible, and finally sends him to Legality, in the town 
of Morality, to get eased of his burden. jS'ow the man 
who will attempt to do any of these things, is a deceiver. 
The man who would send an awakened sinner to any but 
Christ, is an enemy of God and a destroyer of souls. 

There is one thing so characteristic of the two men as to 
deserve a little further notice: Worldly Wiseman tells 
Christian the difficulties to be encountered in the way he 
had at present set out. " Thou art like to meet with, in the 
way which thou goeth, wearisomeness, painfiilness, hunger, 
perils, nakedness, sword, lions, dragons, darkness, and in a 
word, death, and what not." " Why sir," said Christian, in 
answer to this startling category, "This burden on my back 
is more terrible to me than all these tilings which you have 
mentioned : nay, methinks I care not what I meet with in 



134 LECTURE IV. 

the way, if so be I can also meet with deliverance from my 
burden." Yes, a sense of sin hanging upon the burdened 
conscience is more terrible than perils, nakedness or sword, 
and gladly would the awakened sinner be exposed to all 
thoee, if he could only be delivered from that burden Avhich 
is pressing him down. The result of the conversation is, 
that Worldly Wiseman sends him to the village of Mor- 
ality, where dwells a gentleman called Legality, who has 
great skill to help men off with their burdens; he also tells 
him that he has a son called Civility, who is as good at 
helping off with the burden as the old gentleman himself, 
and further to recommend this place to him, he tells him 
if he did not wish to go back to the City of Destruction, 
which indeed he would not advise him to do, "He might 
send for his wife and children and bring them to this vil- 
lage, and live with them happy and in plenty in this same 
town of Morality, where there are houses now standing 
empty, one of which thou mayest have at a reasonable rate; 
provision is tliere also cheap and good; and that which will 
make thy life more happy is, to be sure there thou shalt 
live by honest neighbors, in credit and good fashion." 
How strikingly descriptive is all this of the advice which 
we might expect one of the wise men of this world to give 
to a sin-burdened soul ; and how spacious and imposing 
does all this appear. He will not advise him to go back 
again to the City of Destruction; no, he knew very well 
that he could not brine; Christian to think of such a thing:. 
The man who had torn himself away from the comforts of 
his home and struggled with such desperation to get through 
the Slough of Despond, could -not be influenced to return. 
Besides it does not fall in with the character of Worldly 



WORLDLY WISEMAN. 135 

Wiseman's religion to advise such a tiling as a return to 
the City of Destruction. Tlie grand principle on which his 
religion is founded is worldly respectability. Now it is not 
respectable in many a community to be an atheist or an 
infidel, or a grossly immoral person, such as the people of 
Destruction. There is, however, a very respectable village 
called Morality, quite convenient; that village is inhabited 
by nice, respectable people, and Christian by going there 
could be as respectable as any of them; besides, he could 
live in peace there and be exposed to none of those troubles 
that he encounters on the way to the Wicket Gate. And 
what was still further recommendation, he could be with 
his wife and children. He could not persuade them to go 
with him, but Worldly Wiseman is confident they will 
have no objection to a residence in the village of Morality. 
Now this village of Morality is designed to describe a large 
class in countries favored with the light of the gospel, who 
abstain from scandalous vices aud practise most all outward 
duties ; they will go to the church, provided they can get 
one after their own mind, Avhich is pretty fashionable and 
will not demand too much of them. Thus they live at 
ease all their lives, no knowledge of sin, no soul concern 
about salvation, they are as good as other people. You 
are by no means to think that Bunyan meant to deprecate 
morality. But two things about the morality of these 
people which prove it deserving of the representation here 
given: 1st. It is defective. 2d. It is deceptive. This 
village of Morality is said to have a very respectable 
preacher called Legality, and Worldly Wiseman assures 
Christian that he has great skill at easing people of their 
burdens. But how can this be ? 'Legality, as his name 



136 LECTUEE IV. 

imports, must be a preacher of the law. It must be a de- 
fective law which such meu preach. Those who preach 
not Christ and the Cross of Christ, make light of sin and 
the burden of sin. This Legality has a son named Civility. 
The difference between father and son is this : the one pays 
some regard to the law of God. He holds that up as the 
way of everlasting life. But the otlier does not so much 
as mention the law of God. This is intended to represent 
that class who imagine that if they are kind and obliging 
they will escape future punishment, if there is such a 
thing. It might do to send the profane to hell, but the 
moral and respectable must liave a better portion. You 
will see further the kind of religion they have in the vil- 
lage of Morality ; that which men who are unenlightened 
in their sins as yet, can fall in with. Our Lord says: "jSTo 
man can serve two masters; for either he will hate the one 
and love the other, or else he will hold to the one and des- 
pise the other. Ye cannot serve God and mammon." 

You will see the advice here given by Worldly Wise- 
man is exactly the same as the deceitful heart suggests. 
It is the same as is given by Legalists of every stamp. 
You must try to be better ; leave off your sins, attend 
church, receive the sacraments, and you will be saved. 
These men can do without a saving knowledge of Christ, 
and witliout sorrow for sin ; therefore this religion 
pleases theni. As Ave remarked before respecting the 
conversation of Worldly Wiseman, when Christian hears 
this he does not open up the book which he holds in 
his hand to see whether these things are so ; nor does he 
lift up his eyes in prayer to God for direction, but foolishly 
resolves to comply with the advice of this deceitful guide. 



WORLDLY WISEMAN. 137 

He therefore asks Worldly Wiseman the way to this hon- 
est man's home. In reply to this he asks him: Do you 
see yonder hill? To this he replied, "Very well." When 
Evangelist asked him if he saw the Wicket Gate, he replied, 
"He did not/' but here he saw the hill very well. The 
advice given by Evangelist requires the enlightening of the 
Holy Spirit, but that of Wiseman is agreeable to human 
nature, and requires no such assistance. Besides, the hill 
referred to is designed to represent Mount Sinai, or the 
Law of God, and with that the convinced sinner has no 
intimate acquaintance while ignorant of the gospel. You 
will see now the way by which Worldly Wiseman sends 
Christian for salvation. Not to the Cross, but to the Law. 
And although in the village of Morality there is a church 
and a preacher^ yet all who dwell therein have gone to the 
Law for salvation. 

A very remarkable circumstance is related of Christian 
after he had set out, which is highly descriptive of the 
thoroughly awakened dinner. When he had got hard by 
the hill, it seemed high, and his burden became heavier 
than when he was in the way, there came also flashes 
of fire out of the hill. This made him come to a 
stand-still. He could not think of going further. How 
natural and truthful is all this. Persons only partially 
awakened, but who have a thorough sense of their 
guilt and danger as sinners, determine that they will make 
themselves better and be more strict in their life. Thus 
they have changed from open ungodliness to morality, and 
formal attention to religion. But having no perception of 
the Spirit and of the Law of God, Mount Sinai has noth- 
ing to frighten them. They see in it no flashes of light 



138 LECTURE IV. 

and hear no thunder. They walk along quietly and settle 
down in the village Morality, and dwell in Mr. Legality's 
parish all their lives. But very different is it with the 
thoroughly awakened sinner. The nearer he brings him- 
self to the Law of God, the more do his terrors increase. 
So long as he is on the way to Christ there is some hope of 
the removal of this burden, but all hope flees away as he 
approaches Mount Sinai. And what can he now do ? He 
has tried to save himself, and has failed. What a crisis 
this is in the experience of the awakened sinner. If his 
convictions continue much longer unaccompanied by hope 
of relief, they must send him to despair. Such mast 
have been the case of our pilgrim had it not been that at 
that time Evangelist came to his relief. And here we may 
notice that when God is leading a sinner to Christ, he will 
not leave him to be turned out of the way. When Evan- 
gelist finds Christian he is overwhelmed with shame and 
dread. He administers advice to Christian which is a rare 
mixture of reproof and encouragement, and having brought 
him back again into the way, you may be sure there will 
be no more halting on the part of Christian ; not a hun- 
dred Worldly Wisemans could now turn him out of the 
way. He moves straight on towards the Wicket Gate. 

The subject of this lecture is one with which it becomes 
you all to be acquainted. Have you set out? Learn then 
that when one trial or difficulty is over, it may be suc- 
ceeded by another. And although you may withstand one, 
be not certain that the next will not overcome you. You 
may have set out with a great deal of ardor, but you may 
soon be in a condition from which nothing but Divine 
grace can deliver you. One lesson I hope you will learn, 



WORLDLY WISEMAN. 139 

aatl that is the meaus of resisting temptatiou, viz: The 
word of God and prayer. Listen to no solicitations to de- 
part from Christ. Be careful to guard against this world's 
religion. Christ is your only hope. "There is none other 
name under heaven given among men whereby we must 
be saved.'' 



:<<<!3^s(t^\ 



WICKET GATE. 



LECTURE V. 



Christ the Believer's way. — Structure of Wicket Gate. — Christian 
Knocks. — Good-Will. — Beelzebub's Attack. — Christian Admitted. — 
Banyan's Experience. — Conversation between Christian and Good- 
will. — Good-AVill's Directions. — Christian's Burden. 

You will remember tliat at the close of our last lecture 
we left Christian after his interview with Evangelist. 
This good man, after endeavoring to impress upon his mind 
a sense of his sin, gives him directions to the Wicket Gate, 
and holds forth encouragements, that notwithstanding he 
had so soon turned out of the way, yet there was still hope 
that the gate would not be shut against him. And this is 
the way in which faithful ministers will ever be found 
dealing with backsliders, or those who have turned out of 
the right way. They may find them overwhelmed with 
a sense of shame and a dread of the displeasure of the 
Almighty. But they are not to try to soothe or comfort 
them by suggesting excuses for their sin or endeavoring to 
make it little ; no, they are rather to labor to represent it 
in all its aggravations. But while they do so, they are to 

140 



WICKET GATE. 141 

hold out encouragement and hope that by going to Christ 
all manner of sin and blasphemy may be forgiven unto them. 
If it were necessary to adduce any proof in confirmation of 
the propriety of this course, we might refer you to the ex- 
ample of the apostle Paul in dealing with the churches of 
Galatia, who had like Christian been turned out of the 
way by the seductions of some of the wise men of this 
world. The greater part of the Epistle is taken up with 
attempts to show them the greatness of their sin and the 
danger to which they had exposed themselves. For they 
do not seem, as yet, like poor Christian to be sensible of it 
— but through the midst of his reproofs you will see en- 
couragement gleaming forth, encouragement, if they betook 
themselves again to the cross of our Lord Jesus Christ. 
Having thus received direction and encouragement from 
Evangelist, Christian addresses himself to get back into 
the way, thus acting agreeable to the direction of the 
prophet: " Set thee up waymarks, make thee high heaps; 
set thine heart toward the highway, even the way which 
thou wentest ; turn again, O Virgin of Israel, turn again 
to these thy cities." — Jer. 31 : 21. And now behold what 
carefulness and caution the remembrance of this man's sin 
wrought in him. See here a remarkable diiference between 
the conduct of a true penitent brought back again into the 
way, and that of an ungodly man after being involved in 
sin. Tlie one becomes emboldened in sin, one sin prepares 
the way for another, but the other is rendered more care- 
ful and cautious and watchful against sin. Thus the apos- 
tle says : " For behold this selfsame thing that ye sorrowed 
after a godly sort, wliat carefulness it wrought in you." — 
II. Cor. 7 : 11. Now see this exemplified in the behavior 



142 LECTURE V. 

of Christiau. He went on witli haste. At length in this 
way Christian gets up to the Wicket Gate. This gate, we 
ah-eady remarked, is Christ, and this is agreeable to 
the use of the figure in the Word of God. Thus in one 
place he says : " Enter ye in at the strait gate," [MatL 
1 : 13, 14. Now compare this with what he says in an- 
other place, [John 10: 9), "I am the door: by me if any 
man enter in, he shall be saved, and shall go in and out 
and find pasture." It is witli great propriety that this 
gate is represented as at the head of the narrow way lead- 
ing to the Celestial City : for until a person receives Christ 
by faith, and thus is brought into a state of acceptance with 
God, he is not on the way which leadeth unto eternal life. 
" I am the way, the truth and the life : no man cometh 
unto the Father, but by me." — John 14 : 6. 

This gate is represented as strait. Our Lord is particu- 
larly careful to impress this idea upon the minds of his 
hearers : " Strive to enter in at the strait gate : for many, 
I say unto you, will seek to enter in and shall not be 
able." — LuhelZ'. 14. " Because strait is the gate and nar- 
row is the way which leadeth unto life, and few there be 
that find it"— 3Iatt. 7 : 14. 

Now, why, it may be asked, is Christ represented as a 
strait gate ? Is not salvation through him free ? Is it 
not to be received unconditionally ? And may it not be 
received by the greatest sinner upon earth ? These are 
great and comfortable truths of the blessed gospel of the 
grace of God. But there is another class of truths only 
secondary in importance to these and which must be re- 
ceived in connection with them ; that is, that the sinner in 
the act of coming to Christ nuist be willing to part with 



WICKET GATE. 143 

everything inconsistent with the salvation of Christ. I do 
not say that lie must do this as a condition of obtaining an 
interest in Christ. What I mean is that there is an insep- 
arable connection between the two. If you expect to ob- 
tain an interest in Christ, you must give up everything in- 
consistent with it : such as love of the world, your sins, 
your pleasures and pursuits so far as these impede your 
progress in the divine life. And now you will see why 
this gate is represented as strait. Because all men have 
sinful incumbrances which must be laid aside. And it is 
the work of the spirit of God to divest man of these in- 
cumbrances and make him willing to part with them 
all for Christ. Listen to what our Lord says : " It is 
easier for a camel to go through the eye of a needle than 
for a rich man to enter into the kingdom of God." — Matt. 
10 : 24-26. " With men this is impossible; but with God 
all things are possible." There must be a seeking, striv- 
ing. " If any man come to me let him deny himself, and 
take up his cross daily and follow me." — Luhc 9 : 23. 
" The kingdom of heaven is like unto a merchantman 
seeking goodly pearls ; who, when he had found one pearl 
of great price, went and sold all that he had and bought 
it." — Matt. 13 : 45, 46. AVhen Christian came up to tlie 
gate he saw thereon: "Knock and it shall be oj)ened 
unto you." It is easy we think to understand Avhat is 
meant by this. Knocking, in the passage from wliich the 
quotation is made, signifies importunate prayer, and it be- 
ing written over the gate, it must signify that an interest 
in Christ is only to be expected in answer to importunate 
prayer. The person therefore who expects an interest in 
Christ must pray for it. This is not only the way in which 



144 LECTURE V. 

the grace of God is to reach the soul, but it is also a means 
of preparing the soul for it. The person therefore who 
lives in the neglect of prayer, is not only destitute of an 
interest in Christ, but he never can obtain it in this way. 
For if it is written over the gate, "Knock and it shall be 
opened unto you," this certainly implies that to those who 
do not knock, it shall not be opened. No sooner does 
Christian read this encouraging inscription over the 
gate, than it is said : " He knocked more than once or twice, 
and as he knocked, he asked whether it was possible that 
the gate should be opened for one so rebellious and undeserv- 
ing as himself." Now this is calculated to teach us with 
what readiness the awakened, convinced sinner will betake 
himself to prayer as soon as he sees and understands that 
an interest in Christ is thus to be obtained. If any of you 
think prayer a burden, you do not feel the burden of sin 
pressing upon your consciences. If you did so feel and 
if there was hope of deliverance, you would with the great- 
est importunity betake yourselves to that God, who has 
said : " Ask and ye shall receive, that your joy may be 
full." — John 16 : 24. But it is noticeable that Christian 
has to knock more than once or twice before he receives 
an answer. So God may not answer the first prayer that 
the awakened sinner presents to him; nor he may not 
answer the first prayer of his own children. The apostle 
Paul says: " For this thing I besought the Lord thrice, 
that it might depart from me." — II. Cor. 12 : 8. The 
prophet Jeremiah says : " Also when I cry and shout, he 
shutteth out my prayer." — Lam. 3:8. " Thou hast cov- 
ered thyself with a cloud, that our prayer should not pass 
through." — Lam. 3 : 44. You remember how our Lord 



WICKET GATE. 145 

treated the woman of Cauaan at first. Delays are not de- 
nials. They are merely calculated to try people, whether 
they are in earnest, and stir them up to greater importu- 
nity and humble them more and prepare them better for a 
reception of the divine mercy. In the case before us this 
poor, sin-burdened one never thinks of giving over, because 
the gate is not opened at once. So it will be with those 
who are in earnest about salvation. It is for their life 
they are pleading. It is deliverance from an awful hell 
which they see yawning to receive them, that they are 
seeking. They wall therefore knock on and seek on until 
they find the door of mercy opened and obtain that after 
which they Avere seeking. The language here put into the 
mouth of Christian while knocking at the gate, is strikingly 
descriptive of the feelings of an awakened sinner seeking 
an interest in Christ. It consists of surprise and astonish- 
ment. He could not understand how an undeserving rebel 
could have the gate opened to him : and yet it w'as written 
over the gate : "Knock, and it shall be opened unto you." 
So when the awakened sinner remembers what he has been 
and what he is, and though he cannot call in question the 
truth of the gospel, " This is a faithful saying, and wor- 
thy of all acceptation, that Christ Jesus came into the world 
to save sinners; of whom I am chief." — I. Tim. 1 : 15. Yet 
he cannot help but be filled with astonishment in being per- 
'mitted to be stripped of his burden by the grace of God. 
The result proves the truth of what w^as spoken by the 
prophet: "For the vision is yet for an appointed time^ but 
at the end it shall speak and not lie; though it tarry, wait 
for it ; because it will surely come, it will not tarry." — 
Hah. 2:3. " At last," says he, " there came a grave 



146 LECTURE V. 

person to the gate named Good-Will." And this person as 
his name imports is designed to represent the good will or 
love of God to sinners through Jesus Christ. This com- 
passionate disposition in the great God towards poor, guilty 
' sinners is strikingly set forth in the words of our Lord : 
"Him that cometh unto me I will in no wise cast out." — 
John 6 : 37. What words can possibly express more fully 
than these the good will of God toward siijners who come 
to him in the name of Christ. Let tlie greatest sinner 
upon earth only come — let him only bring with him not 
his own merits, for he has none : but the merits of him 
" who his own self bare our sins in his own body on the 
tree, that we, being dead to sins, should live unto righteous- 
ness : by whose stripes ye were healed," and he will meet 
with nothing but the expression of good will from that 
God, from whom compassions How. "The Lord is merciful 
and gracious, slow to anger and plenteous in mercy." — 
Ps, 103: 8. 

The answer which Christian returns to the inquiries 
put to him by Good- Will are very descriptive, not only of 
the feelings but the practice of the awakened sinner seeking 
an interest in Christ. " Here is a poor burdened sinner. 
I come from the City of Destruction, but am going to 
mount Zion, that I may be delivered from the wrath to 
come." He tells Good-Will at large all that he wants ; 
for although God knows our wants and our wishes before 
we express them and better than we can express them, yet 
it is our duty and our privilege to make a full statement of 
them while standing at the gate. You will notice that, 
although Christian is earnestly desirous after admission, yet 
he seems to have some hesitation as to the willingness of 



WtCKET GATE. 147 

the person who keeps the gate to let him in. ^' I would, 
tiierefore, sir, since I am informed that by this gate is the 
way thither, know i/ you are willing to let me in." His 
language is like that of the leper, " Lord, if thou wilt, 
thou canst make me clean."— Jfa^^. 8: 2. The awakened 
sinner may not doubt the ability of Christ to save him. 
He is convinced tliat he is mighty to save. But when he 
considers his own sinfulness and guilt he has some hesita- 
tion as to whether Jesus will receive him. Perhaps there 
never was an individual who entered that gate, who did 
not feel, at that moment, that he was the chief of sinners. 
Notice the gracious answer which Christian receives from 
the man at the gate. He had asked him with a good deal 
of hesitation and misgiving, if he was willing to let him in. 
His reply is " With all my heart :" and further on in tiie 
conversation held with him he says: "We make no objec- 
tions against any, notwithstanding all that they have done 
before they come hither; they in no wise are cast out." 
What grace, what goodness, what readiness on the part of 
God to receive the poor penitent sinner ! This man was 
from the City of Destruction, all the inhabitants of which 
are the enemies of the man at the gate. He had long 
lived as they did ; and since sejjarating from their com- 
pany, he had turned aside after folly, yet notwithstanding, 
the man at the gate told him he was willing with all his 
heart to let him in and that he made no objections against 
him on account of what he had done. And has not 
Bunyan given us here a faithful transcript of the gospel of 
the grace of God ? Does not every line of it represent God 
as willing to receive the poor, guilty sinner? Instead of 
upbraiding him, he has nothing but welcome for him, 



T 

I 

148 LECTUEE V. 1 

Hear his own language : " I have blotted out, as a thick 
cloud, thy transgressions, and, as a cloud, thy sins : return 
unto me ; for I have redeemed thee.^' — Isa. 44 : 22. " I 
will be merciful to their unrighteousness, and their sins 
and their iniquities will I remember no more." — Heb. 
8: 12. Hear the language used in the case of Ephraim : 
" Is Ephraim my dear son ? is he a pleasant child ? for 
since I speak against him, I do earnestly remember him 
still ; therefore my bowels are troubled for him : I will 
surely have mercy upon him, saith the Lord." — Jer. 
31 : 20. (See parable of the Prodigal Son.) 

One thing we would notice further to prove this good 
will upon the jiart of God. Do you see a poor sinner 
knocking at Mercy's gate ? Do you hear him offering up 
strong crying? Not only will the gate be opened to that 
man, but it was the good will of God which set that man 
to seeking. Still more as Christian was entering the gate 
a remarkable circumstance took place. Good-Will gave 
him a sudden pull, as if for the purpose of getting him 
more speedily into the gate. Not knowing why he did so. 
Christian asks him what it meant. He tells him that near 
the gate there was a strong castle kept by one Beelzebub, 
from whence they shot arrows at those who were entering 
the gate, if haply they might kill them before they could 
enter in. Now tliere is much instruction in this. It 
shows the writer to be a mau able to describe the Pilgrim's 
progress from the City of Destruction without missing any- 
thing he might meet with on the way. While a sinner re- 
mains careless, while he continues to walk according to the 
course of this world, Satan will in a great measure let 
him alone. But when Satan sees the sinner upon his 



WICKET GATE. 149 

knees, when he liears him pleading for mercy as for life, 
when every manifestation of the exercises of the soul gives 
evidence that the sinner is taking that final step — casting 
himself with all his sins before the infinite all sufficient 
Saviour, then Satan sees this to be the last opportunity, and 
he rallies all his strength for a final attack. He sends a 
cloud of fiery darts against the soul. The man at the gate 
sees these coming, and just before they have time to strike, 
he reaches forth his hand and draws Christian inside the 
gate and the arrows of the enemy pass harmlessly by. 
How significant, how natural, and how true is all this. 
Many a one has experienced that the time when the tempta- 
tions of Satan were most felt, that moment the soul was 
summoning all its energies for a last desperate eifort to 
come to Christ. Then it seemed as if his fiery darts came 
down thick as hail, and the soul sinking in despair under 
their accumulated force could but cry out with sinking 
Peter, " Lord save me." In the case of a young man 
afflicted with a devil when Jesus called him {Lihke 9 : 42), 
" And as he was yet a coming, the devil threw him down, 
and tare him." And Mark says : " He fell on the ground, 
and wallowed foaming." So it is with a soul coming to 
Christ. Bunyan himself found it so. He was kept per- 
haps a year and a half trembling outside the gate. What 
a mercy it is when the Omniscient Saviour sees those arrows 
which are unseen by the sinner himself, and brings him to 

> himself and sets him free from the powers of the enemy. 
This he very often does, and if he acts contrary it is not 
from any want of foresight as to what is coming, or any 

ijj want of power or compassion. No, he will glorify all 
these preparations by defending the poor penitent against 



150 Lecture v. 

all the fiery darts of the wicked one and bringing him in 
safely at last. We may refer to the case of the Apostle 
Paul as illustrative of our meaning : " There was given 
to me a thorn in the flesh, the messenger of Satan to buffet 
me, lest I should be exalted above measure." — II. Cor. 
12: 7. 

When Christian heard the danger he had been in on 
entering the gate, he very naturally said, "I rejoice and 
tremble." And so when the people of God look back and 
see the dangers out of which the Lord has delivered them, 
they rejoice and tremble. We make no doubt, however, 
the Lord delivers his people oft from unseen dangers, 
with which they will not become acquainted until they 
enter the eternal world. 

After Christian has entered the gate, a conversation 
takes place between him and Good-Will. And it would 
be hard to find anything more natural or more in- 
structive than this conversation. Good- Will first asks 
him, who it was that directed him thither. To this 
he replies that it was Evangelist who had told him 
to come thither and knock. Thus the Christian will treas- 
ure up in his mind the instruments which God made use of 
in directing him in the way of life and also the messages 
he has learned at their mouth, and he will also compare his 
experience with the truth of God which has been declared 
to him that he may thus have his faith further strength- 
ened, his hope in God encouraged. "Remember them 
which have the rule over you, who have spoken unto you 
the word of God ; whose faith follow, considering the end 
of their conversation." — Heb. 13: 17. "Therefore we 
ought to give the more earnest heed to the things which M'^e 



WICKET GATE. 151 

have heard, lest at any time we should let them slip." — 
Heb. 2: 1. To this Good-Will makes a very gracious re- 
ply: "An open door is set before thee and no man can 
shut it." He knew that the door had been opened to him ; 
but there is something beyond this " and no man can shut 
it." Tliat is, as he had now entered Christ, he would re- 
main with him. Therefore, Christian replies : " Now I 
begin to reap the benefit of my hazards." That is, as if he 
had said I have now made up for all the risks I have run 
and all the losses I have sustained. So the least glimmering 
hope to the awakened sinner that he has got to Christ, and 
he feels nothing in earth can ever separate him from the love 
of Christ. This was the experience of Paul when he said : 
"For I am persuaded, that neither death, nor life, nor 
angels, nor principalities, nor powers, nor things present, 
nor things to come, nor height, nor depth, nor any other 
creature, shalLbe able to separate us from the love of God, 
which is in Christ Jesus our Lord." — Rom. 8 : 38, 39. 

Good-Will next inquired of him^ "Why it was that he 
had come alone ?" Thus holding forth the idea of his 
willingness to receive sinners. Yea, that if all his towns- 
men had come with him they would have found as ready a 
reception as he had. The reply of Christian to this ques- 
tion is simple, but it is full of meam'ng. It assigns tiie 
true reason why nmltitudes in every place neglect the 
salvation of their souls, and will not make the slightest 
effort to enter in by the strait gate, " Because none of my 
neighbors saw their danger as I saw mine." No one will 
ever strive to enter in by the strait gate — no one will 
set out in earnest to seek after salvation unless they first 
see their danger. Look at that house on fire. As the 



152 LECTURE V. 

flames advance and the inward darkness becomes expelled, 
you see a number of human beings lying in their beds, — 
soon all escape will be cut off; you shout and cry, but they 
heed you not. Why ? Because they are asleep and see not 
their danger. Or to take the simile used by Solomon — 
that of one sleeping upon the top of a mast. What a 
dangerous situation, yet, long as asleep, insensible to 
danger. Are there any of you who have never been in 
earnest in endeavoring to get away from the City of De- 
struction? The reason is not because there is no danger, 
but you see it not. You are asleep. Dead in trespasses 
and sins. In answer to the question proposed to him by 
Good- Will, Christian relates his interview with Obstinate 
and Pliable, and how the hitter left him at the Slough of 
Despond. The remark made by Good-Will, upon Pliable's 
turning back, is very striking and touching : "Alas, poor 
man ; is the celestial glory of so little esteem with him, 
that he counteth it not worth running tlie hazard of a few 
difficulties to obtain it." How affecting is it to think that 
all the joys and the glories of heaven are of such small ac- 
count in the eyes of multitudes, that the least difficulty is 
sufficient to turn them out of the way. Our Saviour warns 
them of difficulties — that they may take up the cross. 
" And that we must, through much tribulation, enter into 
the kingdom of God." — Acts 14 : 22. But they heed not 
these statements, they make no calculation of meeting 
with any such things and the consequence is, the first loss, 
or suffering, or privation is sufficient to turn them out of 
the way. As the Apostle Peter says : " He is blind and 
cannot see afar off'." — //. Pet. 1 : 9. Their attention is 
altogether taken up with objects near at hand — the gain to 



WICKET GATE. 153 

be made by abandoning the way, or the suffering to be en- 
dured by continuing in it. But that heaven and hell 
which lie afar off they see not. Surely did they but see 
that heaven which they lose, and hell which lies at the 
end of the way, which they are now traveling, they 
could not think of pursuing it any farther. 

What follows these remarks made by Good-Will is very 
striking. " Truly," said Christian, " I have said the truth 
of Pliable : and if I should also say all the truth of myself, it 
will appear there is no betterment betwixt him and myself. 
It is true, he went back to his own house, but 1 also turned 
aside to go into the w'ay of death, being persuaded thereto 
by the carnal argument of one Mr. Worldly Wiseman." 
Just notice this : The account of the base conduct of 
Pliable does not lead Christian to say, I thank God I have 
not acted as he did; nor does it excite any feeling of grati- 
fication in his bosom; no, on the contrary, it seems to put 
him in mind of his own faults. In language of deep 
hunuliation, he confesses what he had done and declares 
that if it had not been for the mercy of God in sending 
Evangelist his Avay and recovering him, he never would 
have come hither. How natural is all this! How strik- 
ingly descriptive of the feelings of a believing penitent. 

He looks back from the point which he now occupies 
and sees many of his friends and neighbors who have never 
moved a step away from the City of Destruction. He also 
sees that some who set out, turned away. And to what 
does he ascribe the difference? "Not unto us, O Lord, 
not unto us but unto thy name give glory." — Ps. 115: 1. 
"For w^ho maketh thee to differ from another?" — /. Cor. 
4 : 7. But another remark here: You see that although 



154 LECTURE V. 

God may forgive tlie believing penitent, yet the penitent 
cannot forgive himself. We attempt not to explain this. 
It is one of the mysteries of the wisdom of God. We 
merely refer to it as a fact presented in the Word of God 
and made plain to the experience of every believer, and so 
God speaks to his own people. " Then shall ye remember 
your own evil ways, and your doings that were not good, 
and shall loathe yourselves in your own sight, for your 
iniquities and for your abominations." — Ezelc. 36: 31. 

We now come to notice some important directions 
given to Christian by Good-Will respecting his future 
way. He was informed that his path lay along a 
narrow way which went from the gate "as straight 
as a rule could make it." As soon as Good- Will gives 
him this information. Christian proposes a question, 
which exhibits the state of his feelings. " But," said he, 
" are there no turnings nor windings, by which a stranger 
may lose his way?" You will notice it is not, are 
there difficulties in the way ? Nor is it, how shall I escape 
the difficulties of the way? Not a syllable of anything of 
the kind : the true penitent never thinks of the difficul- 
ties of the way. There is another thing he is more con- 
cerned about: and hence the question which he here asks, 
"Are there no turnings, &c. ?" To this question Good- 
Will returns a definite answer. He gives him two 
marks by which the road in which he was directing him 
might be distinguished from every other. The one is 
strait and narrow, whereas the others are crooked and 
wide. This road must be the way to holiness. For it is 
said to be cast up by patriarchs, prophets and apostles. 
They not only as inspired penmen of the word of God 



WICKET GATE. 155 

sketched it out, but walked therein themselves. "That 
ye be not slothful, but followers of them who through 
faith and patience inherit the promises." — Heb. 6: 12. 
" And an highway shall be there, and a way, and it shall 
be called the way of holiness : the unclean shall not pass 
over it; but it shall be for those: tiie wayfaring men, 
though fools, shall not err therein." — Isa. 35: 8. Now 
this way is called strait because it is marked out by the 
rule of God's word. Those walking in it have a single- 
ness of end, aims and motive. " If by any means I should 
run, or had run, in vain." — Gal. 2: 2. Now compare 
this with the other ways. They are crooked and wide. 
The right way is called narrow because it is difficult — if 
you go to the right hand or to the left you miss it. Whereas 
the way to death is broad. You may go right and left and 
still be in that way. You may follow the most crooked 
policy and still be in that way. You may go with the 
profligate, or the man who lives what he calls a moral, 
honest life, and still be in that way. You may turn 
aside at every difficulty, and adapt your policy to every 
prospect of pleasure or of profit and still be in that way. 

There is one circumstance yet to be considered well wor- 
thy of our attention. When Christian had received these 
directions, he asked the man at the gate " If he could not 
help him oif with his burden that was upon his back ?" 
To this he replied : " As to thy burden, be content to bear 
it until thou comest to the place of deliverance; for there 
it will fall from thy back of itself." This affi^rds us a 
further proof of the author's exact acquaintance with the 
Scriptures. A person of superficial acquaintance with the 
Scriptures would have represented the burden as falling as 



156 LECTURE V. 

soon as he entered the gate, and yet this is the true repre- 
sentation. Young converts are apt to think they are clear 
of burdens as soon as they come to Christ, and because this 
is not so are ready to become faint and discouraged. 
The burden — a sense of guilt, may continue after becoming 
disciples of Christ, may even from a variety of causes, 
continue throu2;h life. The truth is this : on first comino- 
to Christ some hope and comfort will be possessed. This 
will be proportionate to the clearness of the view which 
they have of the sacrifice of Christ, as the all and in all. 
But until they come to the cross they cannot get a clear 
and distinct view of Christ. Christian's burden falls off 
at the cross. But that a sinner can come to Christ without 
coming to the cross of Christ is impossible. "Without 
shedding of blood is no remission." — Beb. 9 : 22. We 
may deceive ourselves by believing we may find Jesus 
without finding the cross. But no such thought is even 
implied liere. Bunyan seems to have written specially for 
the benefit of those who resemble the bruised reed or the 
smoking flax. He desires to lead them step by step to the 
place of deliverance. 

In conclusion we can learn from this subject that while 
Christ is the whole of a sinner's salvation, yet the sinner 
must be active. When uian earnestly desires to be saved 
and shows 'his desire by his actions God will not pass him 
by but will respond and the soul will be saved. We may 
also see from this how we are to prove that we have en- 
tered at the strait gate. A life of holiness is the only evi- 
dence that proves it. "He that saith he abideth in him 
ought himself also to walk, even as he walked." 



HOUSE OF THE INTERPRETER. 



LECTUEE VI. 



The Interpreter. — Christian and Interpreter. — The "Wonderful Picture. 
— Qualifications of a Faithful Minister. — The Large Parlor. — Passion 
and Patience. — The Man and the Fire. — The Palace. 

A great adi^iiirer of the Pilgrim's Progress, aud a most 
eloquent writer, has said of the part of the book relating 
to the House of the Interpreter, "It would be difficult to 
find twelve consecutive pages in the English language that 
contain such volumes of meaning in such beautiful and in- 
structive lessons, with such heavenly imagery in so pure 
and sweet a style, and with so thrilling an appeal to the 
best affections of the heart as these pages descriptive of 
Christian's sojourning in the House of the Interpreter." 
As it might weaken the effect to divide this subject, we 
will endeavor to present the whole before you at this time, 
omitting, however, the reading of the text, and giving you 
instead of it a short abstract of each lesson taught to 
Christian at the house of the Interpreter. We hope, how- 
ever, that none of you will deny yourselves the feast which 
we can promise you by reading the text in Bunyan's own 

157 



158 LECTURE VI. 

plain, homespun, striking Anglo-Saxon. We envy not the 
religious feelings or the literary taste, or even the intelli- 
gence and common sense of that man who can read this 
part of the book without being pleased, and gratified, and 
instructed. Here, if in any part of this book, you see 
what the creative fancy of this prince of dreamers can do, 
and yet after all there is no fancy here. It is all sober 
reality ; the production of a man mighty in the Scriptures 
and taught of the Holy Spirit in the school of Christian 
experience. If you have jewels and glittering gold here, they 
are the products of the industry of one who dug deep for 
them and brought them forth from the mine of eternal truth. 
We say then again, read the text in Bunyan's own sweet 
expressive language. Our object will be to oifer you some 
little assistance in understanding it, as well as point out 
what is beautiful and striking in it. 

Our first inquiry naturally must be : What are we to 
understand by the Interpreter? There can be no doubt 
that it is the Holy Spirit who is meant. All necessary 
truth is revealed to us in the external revelation of the 
Spirit presented to us in the Word of God. But the same 
Divine Spirit must take those truths and interpret tliem to 
the soul before they will be cordially received, or be of any 
profit, for the natural man, tliat is the man destitute of the 
spirit, receiveth not the things of the Spirit of God, and 
men who themselves are strangers to the enlightening as 
well as the sanctifying influence of the Holy Spirit treat 
this doctrine with contempt. They call it enthusiasm, and 
in the pride of their hearts discard the idea that they used 
anything more than their own rational powers for under- 
standing the Word of God. Was the Apostle Paul an 



HOUSE OF THE INTERPRETER. 169 

enthusiast ? Yet hear the language wliich he uses in his 
epistle to the Ephesians^ (1 : 16, 17) : "I cease not to give 
thanks for you, making mention of you in my prayers : 
that the God of our Lord Jesus Christ, the Father of 
Glory, may give unto you the spirit of wisdom and reve- 
lation in the knowledge of him." Now you will notice 
these Ephesians were already believers, and yet the apostle 
addresses them as still needing the illumination of the 
Holy Spirit. So in the case before us. The Pilgrim has 
entered by the strait gate, he is now a Christian ; and 
yet he needs the Spirit of God to act as an interjn'eter to 
him. It is true he has been so acting already, for it is 
under the guidance of the Holy Spirit that the sinner is 
brought to the Lord Jesus Christ. But the measure of his 
knowledge at this point may be and generally is very limi- 
ted, extending only to a few points necessary to produce 
conviction and excite hope, and lead iiim to cast himself 
upon the mercy of God in Christ. Thus the Apostle in 
the epistle to the Hebrews addresses Christians at the out- 
set as babes, taught only in the first principles of the ora- 
cles of God. But although this is the state of the Christian 
at the outset of his course, yet neither his own personal in- 
terests and comfort, nor the interests of his fellow travelers 
to the Celestial City, nor the Glory of God will admit that 
he remain in this stale. He needs the Holy Spirit to act 
as an Interpreter to him, and interest him in all things 
necessary to the way upon which he has entered. If then 
we have entered by Christ the strait gate, we should go 
at once to the House of the Interpreter, and abide there 
many days, that we may learn from his own blessed lips 
those lessons necessary to life and godliness. 



160 LECTURE VI. 

When Christian came to the gate, it is said he had to 
knock over and over again. And as knocking signifies 
importnnate prayer, the meaning must be that if we desire 
the Spirit of God to be an interpreter to us, we must ask 
him from God ; we must ask importunately under a deep 
sense of" our remaining ignorance and the need which we 
are in of this lieavenly instructor. And it is no inconsid- 
erable evidence that a person has entered by Christ the 
strait gate, if thus importunate for the Holy Spirit. It is 
worthy of remark tliat where our Saviour introduces the fig- 
ure of knocking, it is in connection with the gift of the Holy 
Spirit, [Malt. 7 : 7, 11), "Ask and it shall be given you ; seek 
and ye shall find; knock, and it shall be opened unto you." 
" If ye then being evil, know how to give unto your children, 
how much more shall your Father which is in Heaven give 
good things to them that ask him." After Christian had 
knocked some time, there was one who came and asked : 
" Who was there? " After Christian had told him how 
he was directed there, he expressed a desire to speak with 
tlie master of the house. Nothing will serve him but the 
master himself, a servant will not do. What an amount 
of instruction is here. The Spirit of God may have serv- 
ants, and the sinner seeking illumination may consult 
these, and they may be of great use to him ; but then the 
believing sinner is not satisfied with these. He will go up 
to the fountain head, he will see the master himself. That 
is, laying aside the figure, he wishes the Holy Spirit him- 
self to act as an interpreter. He feels that there is a work 
to be done in illuminating, which none but God can do. 
And how encouraging the words of the Saviour, [John 
16 : 7,) " It is expedient for you that I go away : for if I 



HOUSE OF THE INTERPRETER. 161 

go not away, tlie Comforter will not come unto you ; but 
if I depart, I will send him unto you." In answer to the 
application of Christian, the Interpreter comes speedily, 
showing how readily this good spirit undertakes to en- 
lighten and instruct those who ask him for this purpose. 
After Christian had told him his business, he invited him 
to come in, and commanded his man to light a candle, and 
bade Christian to follow him. So he led him into a private 
room, and then directed his man to open a door ; and when 
had done so. Christian beheld hanging up against the wall, 
a very striking and attractive picture. Before proceeding to 
the consideration of this picture, there are some things here 
which it is important for us to consider. Christian wished 
to see the man of the house himself, and yet now that he 
does see him, he employs his man to point out to him those 
instructive sights afterward noticed. This is intended to 
teach us that although illumination is the Avork of the 
Holy Spirit, yet he employs human instrumentalities in 
performing this work, and yet the work itself is as much 
to be ascribed to the agency of the Holy Spirit as if he 
employed no such instrumentality. Just look at the case 
before you. There is a most wonderful picture calculated 
to impart the most profitable instruction. But the room in 
which the picture was hung is dark, and it is besides shut 
up. But at the command of the Interpreter, a candle is 
lighted — a door is opened; Christian now sees the picture, 
but he does not understand it until the Interpreter gives 
him an explanation. Wiiat a striking description is this 
of the Interpreter of the Holy Spirit ! Many an instruc- 
tive picture is hung up before us in the Word of God, but 
there is darkness to be removed, and there are doors to be 



162 LECTURE VI. 

thrown oi)en, and there is instruction to be communicated ; 
and when the Spirit of God commands the p;ospel ministers, 
how readily and how eiFectually is all this accomplished. 
The soul now perceives wonderful things out of God's law. 
It is led as it were into a private room and there receives 
spiritual profit and advantage. We proceed now to con- 
sider the wonderful pictui-e which furnished the first lesson 
taught him in the house of the Interpreter. " It was the 
picture of a very grave person; and this was the fashion of 
it : It had eyes lifted up to heaven, the best of books in 
its hand, the law of truth was written upon its lips, the 
world was behind its back ; it stood as if pleading with 
men, and a crown of gold did hang over its head." What 
is to be understood by this picture? It will not be dif- 
ficult to see if we consider the explanation given by the 
Interpreter. It is intended to describe the true minister of the 
gospel — one under whose instructions we may safely com- 
mit ourselves. And it is with great propriety that this is 
placed as the first lesson taught by the Interpreter. For 
it must certainly be a matter of the first importance to the 
young convert what kind of a ministry he chooses to in- 
struct and guide him in the way to the Celestial City. 
And never perhaps did inspired pen draw a more correct 
picture of one who may be trusted and safely selected for 
this purpose. We have heard a great deal of late in cer- 
tain quarters about apostolic succession, and hear a great 
deal about what constitutes apostolic succession, and hear 
a great deal of contempt expressed for all who do not bear 
the characters of this apostolic succession. They must 
have Episcopal ordination ; they must be descended through 
Rome from the Apostles, and they must be baptized by a 



HOUSE OF THE INTERPRETER. 163 

regular priest. But here is the true apostolic succeasioii : 
The man who possesses these qualifications, this man is a 
genuine descendant of Paul and you need give your self no 
trouble about tracing that man's line of descent. If I find 
the water of a fountain pure and wholesome and refresh- 
ing, I will not trouble myself in tracing it to, its source. 
On the contrary, if the water is muddy and turgid and 
poisonous, I care not how pure may be the fountain from 
which it orginally proceeded. 

Let us now consider this picture of a faithful minister. 
In the first place he must be a grave person. How awfully 
inconsistent with the nature of this office is levity. How is 
it possible that a man who feels the awful realities of 
eternity — that he stands between the living and the dead — 
that he watches for souls, be light and inconsiderate? 
What a pernicious influence would such behav.ior exert 
in his people. As one says, "If parsons fiddle, why may'ut 
laymen dance?" 

Next he must have his eyes lifted to heaven, that is, he 
must be a man of prayer. How can he expect otherwise 
to be qualified to win souls ? The best of books in his 
hand. He must constantly consult the Word of God. It 
must be his study. The law of truth. Nothing but the 
truth of God, — anything else is only to be used to illus- 
ti'ate it. The world behind his back. 

This especially is necessaiy for a minister. "But thou, 
O man of God, flee these things: and follow after right- 
eousness, godliness, faith, love, patience, meekness." — /. Tim. 
6:11. If put into the priest's office for the purpose of 
teaching the people and taking the oversight of their spir- 
itual interests, then let him do it well. Let him plead 



164 LECTUEE VI. 

earnestly for dying souls and not get up ^nd read a paper 
or make a dry harangue. Such is the man whom we 
should choose as a spiritual guide. Not follow him further 
than he follows Christ. It is important that you should 
attend to this. [Enlarged here.] 

The second lesson taught to Christian at the house of the 
Interpreter consisted in taking him into a large parlor that 
was full of dust, because never swept ; " the which, after 
he reviewed it a little while, the Interpreter called for a 
man to sweep. Now, when he began to sweep, the dust 
began so abundantly to fly about, that Christian had almost 
therewith been choked. Then said the Interpreter to a 
damsel that stood by : ' Bring hither water and sprinkle 
the room,' the which when she had done, it was swept and 
cleansed with pleasure." From the full explanation given 
by the Interpreter, it is easy to see what is meant by this 
emblem. The unswept parlor signifies the unsanctified 
heart of man. The dust is original sin and inward corrup- 
tions. The sweeper is the law. The damsel that sprinkled 
the floor is the gospel. Now when the man began to 
sweep he only stirred up the dust and made it visible and 
scattered it through the room, thus instead of cleansing it, 
it was made worse and worse. The dust was stirred where- 
as before it lay quiet and in some measure concealed upon 
the floor. Now this is intended to show the effect of the 
Law of God coming with its commands, and sanctions, and 
penalties, and convictions into the heart of the sinner. It is 
not — it cannot be cleansed thereby. All that it can do is 
to stir up the latent corruptions and sinfulness of the hu- 
man heart and to make visible what was formerly concealed 
from the man. The consequence is that he fancies himself 



HOUSE OF THE INTERPRETER. 165 

worse than he ever was before. He sees that he can by no 
possible means make himself better ; that the more he tries 
to accomplish this by the Law, the worse does he become. 
By the law is the knowledge of sin. " But sin, taking oc- 
casion by the commandment, wrought in me all manner of 
concupiscence. For without the law, sin was dead. For I 
was alive without the law once, but when the command- 
ment came, sin revived, and I died." — Rom. 7 : 8, 9. 
Widely different, however, is the effect of the Gospel. 
"When the damsel sprinkled water, then it was easily 
cleansed. So when the gospel comes. Yes, the soul must 
be brought under the blessed, cheering influences of the 
gospel before it ever can be cleansed from sin. The law 
cannot do it. Every attempt in this direction will only 
make us worse and worse. We must go to the blessed. 
Gospel of the grace of God, not only for justification, but 
sanctification also. There we will find grace and strength 
for the purification of our hearts, so that they are made 
habitations for the King of glory. 

The third lesson taught to Christian consisted in the In- 
terpreter showing him two children. The name of the 
oldest was Passion and of the other Patience. The former 
was discontented, the latter quiet. Their governor told 
them to wait for their best things till the end of the year. 
With this arrangement Patience was content, but Passion 
was discontented. While in this discontented state of mind 
some one brought him a bag of money, which he took uj) 
gladly and laughed Patience to scorn. But after a little all 
his treasure was gone and he had nothing left but rags. 
What an instructive lesson is this. What volumes of 
meaning are laid up in it; and how necessary that it should 



166 LECTURE VI. 

be studied and taught by the Holy Spirit to eveiyone who 
sets out ou a pilgrimage to the Celestial City. Passion is 
intended to represent the men of this world, Patience those 
who wait in hope of another and a better world. God, the 
God of all, teaches us to be content with such things as we 
have in this world and wait for our best things in the world 
to come. But instead of being satisfied to do so, the men 
of this world must have their good things now — present 
gratification in everything. They stop not to consider 
what is to be their part and portion in the world to come. 
Only give them wealth and pleasure, and sensual gratifica- 
tions, and distinctions, and high places — this is all they 
look for. They know that they must die, and they niay 
know too that the soul survives the body^ and they may 
know all the solemn lessons of the Bible respecting heaven 
and hell, but they heed them not. Their hearts have be- 
come callous and insensible, and it costs them not an uneasy 
thought as to what is to become of them when their dis- 
embodied spirits appear in the presence of God the judge 
of all, " They send forth their little ones like a flock, and 
their children dance. They take the timbrel and harp, 
and rejoice at the sound of the organ. They spend their 
days in wealth, and in a moment go down to the grave." 
— Job. 21 : 11-13. And is it possible that this is the life 
and the end of every rational creature? Yes; it is the life 
and end of every unregenerate man so far as he may have 
it in his power to carry out the wishes of his heart. Pres- 
ent things are all ; eternal things are nothing. Their great 
object is to acquire the former, all their motives of action 
are drawn from the former ; whereas they make no effort 
after the latter, they operate not at all upon their minds as 



HOUSE OF THE INTERPRETER. 167 

a principlo of action. The consequence is that when death 
comes all is spent, nothing laid np. But how is it with 
the true Christian ? He is willing to wait for his best 
things in the world to come. He may be naked and 
afflicted, but this will soon be over. He sees the gates of 
the Celestial City standing open for his reception. He 
se^ the New Jerusalem and its joys. It will be profitable 
for us to read along with this the 73d Psalm. There all 
the glory of the men of this world is represented but as a 
dream, out of which when they awake, nothing will remain 
but rags and wretchedness — nay, nothing but the worm 
that never dieth. On the other hand see the blessed hope 
of the believ'er : "Thou shalt guide me with thy counsel, 
and afterward receive me to glory." — Ps. 73 : 24. It 
would be well also to read the account of the rioJi njau 
and Lazarus. The rich man, Passion, would have all his 
good things in this life, and even doubted, it is likely, 
whether there was any life to come. Lazarus was Patience, 
who could wait, saying, by and by it will be all right. 
There is a crown of life awaiting me in heaven. That is 
my Father's house and I will soon be there. " Lazarfls 
died and was carried by angels into Abraham's bosom : the 
rich man also died and was buried : and in hell he lifted 
up his eyes being in torments, and seeth Abraham afar off", 
and Lazarus in his bosom," &c. AVho would not say on 
seeing this case : " Let me die the death of the righteous, 
and let my last end be like his ! " Who would not say, 
Lazarus has acted wisely. 

We now come to the fourth les!-:on : and it is likely that 
this sprung immediately from the experience of Bunyan 
himself Lying in his jail at Bedford, he would look 



168 LECTURE VI. 

back upon all the ways whereby the Lord had tried him, 
and on reflecting uj)on the sore temptations to which lie 
had been exposed, it appeared a wonder ,to himself how 
he had come forth out of them all. And here is the beau- 
tiful emblem by which he expresses this: "The Inter- 
preter took Christian by the hand, and led him into a place 
where was a fire burning against a wall, and one stand- 
ing by it, always casting much water upon it to quench it ; 
yet did the fire burn higher and hotter." After this he 
led him to the other side of the wall and there the mystery- 
was made clear : "A man with a vessel of oil in his hand," 
and this oil he constantly but secretly cast into the fire, 
and it was this which caused it to burn bright. The fire 
represents divine grace in the heart; the water all the 
counteracting influences to which grace is exposed, the 
principal of which arises from the temptations of Satan. 
These are like water poured uj3on fire, and no doubt this 
wicked fiend calculates tliat he will surely put it out and 
extinguish the work of grace. But the Lord Jesus, 
although he cannot be seen by the tempted believer, stands 
close by and pours the oil of grace into the heart and thus 
keeps alive that work which he himself has wrought. 
And so it is in all the tribulations to which the believer 
is exposed. Refer to the case of Elisha : " And his serv- 
ant said unto him, Alas, my master! how shall we do? 
And he answered. Fear not : for they that be with us are 
more than they that be with them. And Elisha prayed, 
and said, Lord, I pray thee, open the eyes that he may 
see. And the Lord opened the eyes of the young man ; * 
and he saw : and, behold, the mountain was full of horses 
and chariots of fire, round about Elisha." — II. Kings 6:15. 



HOUSE OF THE INTERPRETER. 169 

A fifth lesson taught to Christian : The Interpreter 
led him to a pleasant place, where was built a stately pal- 
ace beautiful to behold. The sight of this greatly delighted 
Christian ; and he saw upon the top of the palace persons 
walking, clothed all in gold. He was then led to the door 
of this glorious palace. There he beheld a great company 
of men who seemed desirous to go in but durst not. A 
writer sat by the door to take down the names of all who 
entered, while armed men stood in the way to oppose and 
injure all who should attempt to enter. This caused many 
to start back in dismay. At length a man approached of 
a different spirit. He came up boldly, told the man to put 
down his name and then pushed forward and fought his 
way into the palace where he was greeted and clothed in 
such garments as they wore. On seeing this Christian 
smiled and said : " I think, verily I know the meaning of 
this." And who is there that does not ? And what heart 
so cold as not to be ravished by it? This passage may be 
regarded as commentary upon that passage of our Saviour : 
*' We must through much tribulation enter into the king- 
dom of God." Christian sa;w a great multitude hanging 
round tiie gate. So many who have some foint hopes of 
heaven, who will not put themselves to the hazard of 
adopting that course of life. These are the Pliables of 
this world, who are sure to go back again to the City of 
Destruction. But the true Christian is one who is resolute, 
bold and delermined. He will press forward in the face 
of every danger, even though like Paul, the Holy Ghost 
witnesseth to hiua that bonds and affliction await him in 
every city. Such a man counteth the cost. He sets the 
City of Destruction behind him and the palace of the king 



170 LECTURE VI. 

before him. He takes the sword of the spirit in his hand 
and fights through all enemies^ aud at last gains the victory 
and is welcomed by the heavenly company, and is clothed 
in white raiment and has a jjalm of victory put into his 
hand and a crown of purest gold on his head. When Chris- 
tian had seen this vision he longs to be away on his journey. 
He thinks he can now face tlie dangers and difficulties and 
hazards of the way for the sake of joining that blessed 
company into which he saw the man admitted. But the 
Interpreter thinks otherwise. There are some lessons yet 
which he sees it needful for him to learn. All that he had yet 
presented to him were of a rather cheering, encouraging char- 
acter. But before he goes he will give him a lesson calcu- 
lated to impress his mind with caution aud fear. The les- 
son consists of two parts : The man in the iron cage, and 
the vision of the day of judgment. We find, however, 
that our time will not permit us to do anything like justice 
to these subjects. We will therefore stop here, reserving 
these and something of what follows as the subject of our 
next lecture. Let me ask you in conclusion, if you have 
ever felt the need of the enlightening influences of the 
Holy Spirit ? These, remember, do not make known any 
new truth — for all that is made known in the Bible — but 
they are necessary to understand, in order to see the beauty 
and feel the force of what is presented to us in the 
Bible. A man may be possessed of the most powerful in- 
tellect and he may bring tlie highest order of talents to the 
investigation of the AVord of God and yet he may fail to 
to see some of its important truths or beauty : " They that 
know thy name will put their trust in thee, for thou Lord, 



HOUSE OF THE INTERPRETER. 171 

hast uol forsaken tliera that seek thee." — Ps, 9 : 10. 
What a comfortable thought is this. 

The poor man with his Bible in hand has a source of 
strength greater than tliat of kings and rulers. The 
strongest evidence of a true Christian is found in the pray- 
erful reading of God's word. Let me ask your attention 
to the first lesson taught in the house of Interpreter : the 
character of the man who may be relied upon as a guide to 
the pilgrims, must be good. Some would make great 
power of oratory as the most essential qualification. In a 
moderate degree this does very well, but it is not to super- 
sede gravity and prayer and earnest piety. The great need 
of all guides is to be clothed with the righteousness of the 
Lord; says David: "Let thy priests be clothed with right- 
eousness and let thy saints shout for joy." 

Let me say that you can never purify your hearts by the 
Law. You may resolve firmly to do your duty and avoid 
sin, and yet you become no better. You must go to Christ 
and the silent influence of the gospel must descend before a 
complete reformation is brought about. 

Finally, let me ask : Are you living under the influence 
of present or eternal things? Are the concerns of your souls 
first, and temporal things second? Here is the ruin of 
multitudes, they do not despise spiritual things, but they 
make them secondary. They must be first. They are fii*st 
in Scripture. 

" What shall it profit a man if he shall gain the whole 
world and lose his own soul ?" 



HOUSE OF THE INTERPRETER. 

(continued.) 



LECTUEE VII. 



Man in the Iron Cage. — Cliristian's interview. — Present and former 
condition of this man. — Cause of his present state. — Christian and 
Interpreter. — Dream of Judgment Day. — Sight of the Cross. — Chris- 
tian loses his Burden. 

On the last eveuing, you will remember, your attention 
was called to the instruction given to Christian in the 
house of the Interpreter. This consists of seven distinct 
lessons. To five of them your attention was called. These 
were intended to animate and encourage. And the two to 
which your attention is now to be called, are intended to 
teach caution and watchfulness. The Interpreter is de- 
signed to represent the Holy Spirit, and these lessons con- 
sist of such things as it is necessary the Holy Spirit should 
teach to the heart of the young convert, in order that he 
may be prepared for walking safely and profitably in the 
way of life and godliness. And I think the more that any 
person examines the nature of these lessons the more will 
he be convinced of the propriety and wisdom displayed by 

172' 



HOUSE OF THE INTERPRETER. 173 

tKe author of this book in their selections. They are just 
such as the young convert needs in order that he may be 
thoroughly furnished unto all good works. The two remain- 
ing lessons are designed to teach the young convert a les- 
son of caution, of watchfulness and of godly fear. The first 
is the case of the man shut up in a dark room in the iron 
cage. And the second that of the man who dreamed that 
the day of judgment was come and he was not ready for it. 
Before proceeding to notice these lessons, there is one 
thing to which it may be profitable to ask your attention. 
The man who wrote this book was a decided and thorough- 
going Calvinist. Some may doubt the propriety of apply- 
ing this name to those who hold a certain set of principles 
— for this simple reason ; that Calvin did not originate 
these principles. They were held in every age of the 
church and they can be traced back through a long line of 
martyrs and witnesses, until we come to their origin in 
prophets and apostles — men who spake as they were moved 
by the Holy Ghost. This we claim as the fountain head 
and origin of these doctrines. If they originated with 
Calvin, we could not think for a moment of maintaiuiug 
them. The principle taught by papists is doubtless true — 
that which is a novelty in religion is false, and it is on this 
principle that we reject papacy itself. Because it is a 
novelty. You may, it is true, trace its dogmas and supersti- 
tions for centuries, but you cannot connect them with 
propliets and apostles. The chain runs out long before 
you can get this far. When, therefore, we call the princi- 
ples of Bunyan Calvinistic, you 'will not understand us 
as meaning that these principles commenced with Calvin, 
but merely that they were held, and vindicated, and clearly 



174 LECTURE VIIj 

set forth by him. Now among these principles is that of 
the perseverance of the saints. How beautifully is this 
doctrine set forth in the emblem of tlie fire burning against 
the wall, a man trying to put it out by pouring water upon 
it, while it is kept in and caused to burn more brightly by 
another secretly pouring oil upon it. Here you have not 
only the saint's perseverance in grace, but the way in 
which this perseverance is secured by the Lord Jesus 
Christ making continual communications of his grace to 
the soul and thus, " He which hath begun a good woi-k in 
you, will perform it until the day of Jesus Christ." — Phil. 
1 : 6. But it is thought by some that if this doctrine is 
true, all warnings and cautions against the sin of apostasy 
are rendered useless, and this indeed is their strong argu- 
ment against it. And yet the man who gave us that 
beautiful emblem of a saint's perseverance, now sets before 
us another emblem of a most awful nature, calculated to 
act as a warning to that very man against the sin of apos- 
tasy. Nor is there the least inconsistency between these 
two. The saint's perseverance is secured by a combination 
of two grand means: The one inward, consisting of the 
communication of divine grace to the soul. The other out- 
ward, consisting in the various means of grace, among 
which cautions and warnings must be regarded as occupy- 
ing an important place. We now ask your attention to the 
lesson taught by the emblem of the man in the iron cage, 
putting you in mind again of the design of this lesson — it 
is a warning not only against apostasy, but against all the 
steps and ways leading to this awful sin. May the Lord 
grant this lesson to be impressed upon the hearts of us all 
by the Holy Spirit. 



HOUSE OF THE INTERPRETER. 175 

The Interpreter next took Christian by the hand and led 
liim to a very dark room, where there sat a man in an 
iron cage. This man seemed very sad, he sat with his eyes 
looking down to the ground, his hands folded together, and 
he sighed as if he would break his heart. Christian saw 
at once from the appearance of this man, that there was 
some desperate sorrow preying upon his mind with wliich 
his soul is so occupied that he takes no notice of the en- 
trance of visitors into the room. He has no eye nor at- 
tention for outward objects. Some consuming grief has 
seized upon his soul, and he cannot look up nor take any 
interest in anything else. But as Christian does not know the 
particular nature or cause of his grief, he applies to the Inter- 
preter asking him, "What means this?" The Inter})reter 
instead of answering, bids him to ask the man himself. 
For although there are many passages of Scripture relating 
to the sin of apostasy and the despair which even in this 
life seizes upon the souls of those who liave committed this 
sin, yet it is only by talking .witli them that we can learn 
the depths of their misery. We may indeed meet with 
many a pitiable object in this miserable, sinful world of 
ours, I)ut of all others, the man who is given up of God to 
despair, who feels that his day of grace is past and that 
nothing remains for him but a certain, fearful looking for 
of judgment, that is the man who is to be pitied : — on this 
side of hell no misery is to be compared to his. To have 
any idea of the depth and extent tliereof, we must talk 
with such persons. It is for this reason that the Interpreter 
bids Christian talk with the man. Then said Christian to 
the man, "What art thou?" To this he replied : "I am what 
r was not once." "What wast thou once?" said Christian. 



176 LECTUEE VII. 

To this the mau replied: "I was once a fair and flourish- 
ingprofessor, both in mine eyes, and also in the eyes of others : 
I once was, as I thought, fair for the Celestial City, and 
had then even joy at the thoughts that I should get 
thither." "Well," said Christian, "but what art thou 
now?" To this he replied : "I am now a man of despair, 
and am shut up in it, as in this iron cage. I cannot get 
out ; oh, now I cannot ! " Here you have a representa- 
tion of the man's former state, together with his present 
condition. Let me ask your attention to these for a few 
moments. The man represents himself as now in des- 
j)air. All hope of salvation was gone ; the wrath of God 
was let in upon his soul ; he saw nothing for himself but 
condemnation at the bar of God, and misery of the most 
fearful character through all eternity. Oh, what a dread- 
ful condition is this ! And to be shut up in it without 
the possibility or the faintest prospect of escape, as a man 
shut up in a cage, whose bars are iron, and which his 
utmost efforts cannot break. As we said before, any situa- 
tion on earth in preference to this. What is poverty? 
AVhat is reproach? What is persecution? What is sick- 
ness or distress of any sort compared to such a state as 
this? As Solomon says : "The spirit of a man will sus- 
tain his infiruiity : but a M^ouuded spirit who can bear ?" — 
Prov. 18: 14. Yes, let the immortal spirit be but free 
and in comfort; but if wounded, if crushed by a feeling of 
despair, well might he ask : Who can bear this ? Or as 
Job says, (S-t: 29), "When he giveth quietness, who then 
can make trouble? And when he hideth his face, who 
then can behold him? Whether it be done against a 
nation, or against a man only." And yet there is not an 



HOUSE OF THE INTERPRETER. 177 

unregenerate sinuer, or a graceless professor upon earth that 
might not be brought into this condition any moment, by 
giving him a sight and sense of his sin, and at the same 
time withholding from liim all sight and sense of the 
merc}'^ of God to sinners through the blood of Christ. 
And there is a day coming when this will be the condition of 
every Christless sinner. Such persons may pass through 
life in ease and insensibility. This may continue even 
through the solemnities of death, but the first glance of the 
countenance of their judge will disclose to them a state of 
things which they never once suspected. Now shall they 
see their sins — now shall they feel the justice of their sen- 
tence — now shall they be shut up in despair, which shall 
never be illuminated with a single ray of hope. In order 
to prevent mistakes, it is necessary to observe that some- 
times God's own people have almost, if not entirely, come 
to the conclusion that they were in despair. The cause 
of this in them is internal gloom or depression of 
spirits, or unbelief, or the eifects of some sin upon the con- 
science ; or the wisdom of God may see it necessary for the 
pur])ose of dwelling there, or making them more watchful 
against sin, or causing them to walk closer with himself. 
Such appears to have been the state of Job, when he said : 
" For the arrows of the Almighty are within me, the poison 
whereof drinketh up my spirit: the terrors of God do set 
themselves in array against me." — Job 6:4. Of David, 
when he says : "Bring my soul out of prison, that I may 
praise thy name: the righteous shall compass me about: 
for thou shalt deal bountifully with me." — Ps. 142: 7. 
But still while it is true that souie have been in despair 
who had no reason to be so, it must be acknowledged 



178 LECTURE VII. 

that others have l^een justly so. Such appears to have 
been the state of Saul, when he said : " I am sore dis- 
tressed ; for the Pliilistines make war against me, and God 
is departed from me, and answereth me no more, neither 
by prophets nor by dreams." — I. Sam. 28 : 15. Such, doubt- 
less, was also the state of Ahithophel, (//. Sam. 17 : 23), 
also of Judas Iscariot. How dreadful must have been tlie 
the state of that man's mind. What a tempest of black- 
ness and darkness must have been sweeping over it, 
when he realized he had betrayed innocent blood. Of 
such the apostle speaks : " For it is impossible for those 
who were once enlightened, and have tasted of the heaven- 
ly gift, and were made partakers of the Holy Ghost, and 
have tasted the good word of God, and the powers of the 
world to come, if they shall fall away, to renew them again 
unto repentance : seeing they crucify to themselves the 
Son of God afresh, and put him to an open shame." — 
Heb. 6 : 4, 6. 

We have now noticed the present condition of this man. 
lict us see what he says of what he once was. And there 
are four particulars noticed here, consequently a person 
may have all these and yet be in a gracious state and finally 
fall away. He once thought himself a flourishing professor, 
others thought the same. He had a hope of heaven and 
ex[)erienced a joy at the thought of getting thither. All 
these it is possible for a person to have and yet be graceless, 
and finally fall into despair and perish everlastingly. In 
the first place he had a good opinion of himself. Who 
could have a higher opinion of themselves than the Pharisees. 
They never suspected the condition of their own hearts, 
and yet the Master said : " Woe unto you scribes and 



HOUSE OF THE INTERPRETER. 17^ 

Pharisees, hypocrites ! for ye are like unto whited sepul- 
chres, which indeed appear beautiful outward, but are 
Avithin full of dead men's bones, and of all uncleauness." — 
Malt. 23 : 27. In the second place others, and that not 
merely the ignorant world, but even experienced Christians, 
may have a high opinion of them. Read what David says 
of Ahithophel : " But it was thou, a man mine equal, my 
guide, and mine acquaintance. We took sweet counsel to- 
gether, and walked unto the house of God in company." 
— Ps. 55: 13, 14. Yet he assisted in the attempt to 
overthrow his kingdom. Judas was one of the twelve, 
greatly esteemed. Third — Tiiese also may have a ho])e 
of heaven. " Many will say to me in that day, Lord, 
Lord, have we not prophesied in thy name? and in thy 
name have cast out devils? and in thy name done many- 
wonderful works ? And then will I profess unto them, I 
never knew you : depart from me, ye that work iniquity." 
—Matt. 7: 22, 23. Fourth— Joy : "But he that re- 
ceived the seed into stony places, the same is he that hear- 
eth the word, and anon with joy receiveth it : yet hath he 
not a root in himself, but dureth for a while ; for when 
tribulation or persecution ariseth because of the word, by 
and by he is offended."— Jfa«. 13: 20, 21. The man 
now gives an account of the way he was brought into tiiis 
condition ; Christian asks him : "But how earnest thou into 
this condition ? " "I left off to watch and be sober ; I 
laid the reins upon the neck of my lusts ; I sinned against 
the light of the Word and the goodness of God ; I have 
grieved the Spirit and he is gone; I tempted the devil 
and he is come to me; I have provoked God to anger, and 
\ he has left me; I have so hardened my heart that I cannot 



180 LECTtJRE VII. 

repent." What a striking and yet true description of 
the way in which a man may fall from the height of a 
flourishing profession into apostasy, and despair of the 
mercy of God. First, he leaves off to watch and be sober. 
The high opinion which he has conceived of himself nat- 
urally leads to this. He does not feel the necessity of 
keeping a constant watch over himself, and constantly de- 
pending upon the grace of God. And as he never had 
any delight in secret prayer, after a time he gives up 
praying. Thus Job says of the hypocrite : " Will he de- 
light himself in the Almighty? Will he always call upon 
God ? " — Job. 27 : 10. Then some temjjtation presents 
itself whereby he can gratify his lusts and he falls into 
the temptation. At first conscience sounds the alarm and 
he has to promise it shall only be thus once, but he be- 
comes emboldened by sin, and then he sins against 
the light of the Word, and in defiance of the authority 
of God therein expressed. How the Spirit of God is 
grieved. He ceases to strive or restrain any longer ; and 
when he takes his departure, the spirit of all evil takes his 
place. But instead of the man being given up to utter 
carelessness and insensibility as is sometimes the case, some 
gleanings of the wrath of God strike across his soul and 
finally take entire possession of it, so that the man sees 
what awaits him in the world to come — "a fearful looking- 
for of judgment." Now let us pause for a moment for 
the purpose of appealing to you, my hearers, whether 
any of you have set out upon such a course as this ? Have 
you left off to watch and pray ? After having heard the 
account which the man gave of the way in which he was 
brought into this state, Christian turns to the Interpreter 



ttOtrSE OF THE INTERPRETER. 181 

and asks him : "But is there no liope for such a man as 
this?" Instead, however, of answering this question, he 
bids him ask the man himself. Then said Christian : "Is 
there no hope, but you must be kept in this iron cage of 
despair ? " To this the man replies : " No, none at all." 
Christian then suggests to him a consideration which he 
thought ought to offer him some encouragement, because 
it had done so to himself, " Why the Son of the Blessed 
is very pitiful." But the man like all in this state of 
mind, never looks for a moment at what is encouraging in 
this declaration ; but brings up the horrid aggravations of 
his sins. " I have crucified him to myself afresh, I have 
despised his person, I have despised his righteousness ; I 
have counted his blood an unholy thing ; I have done 
despite to the spirit of grace, therefore have I shut myself 
out of all the promises, and there now remains to me 
nothing but threateniugs, dreadful threatenings, faithful 
threatenings of certain judgment and fiery indignation, 
which shall devour me as an adversary." The language of 
this awful passage is borrowed in almost every expression 
from the Word of God. You will find it in the sixth and 
tenth chapters of the Epistle to the Hebrews. And here 
you may see the effect of an awakened conscience. And 
this, let it be remembered, will be the state of every con- 
science in hell. When the books are opened by Him that 
sitteth upon the throne, then every conscience will be 
opened and bring up sins committed and forgotten thous- 
ands of years ago. And it will bring them up, not as they 
are often brought up in this life, accompanied with so many 
excuses and apologies that they dwindle to insignificance, 
but on the contrary accompanied with one aggravation after 



382 LECTURE VII. 

another which presses down the soul like a talent of lead. 
And so even in this present life, God can touch a secret 
spring which sets the conscience working, and produces 
similar results. The man can see nothing but his sins, his 
horrid, provoking, God-despising sins. Ministers may 
visit him, Christian friends may visit him, and they may 
reason with him, and they may set before him the soul- 
comforting doctrines of the cross of Christ — all in vain. 
The spirit is gone, and if he is gone all these eiforts are in 
vain. When the man has told him this Christian is aston- 
ished ; he cannot conceive why any rational creature should 
bring himself into such a state as this and therefore asks : 
" For what did you bring yourself into this condition ? " 
To this he replied: "For the lusts, pleasures, and profits 
of this world : in the enjoyment of which I did then 
promise myself much delight : but now every one of those 
things also bite me and gnaw, me like a burning worm." 
What a truthful statement is this! When the graceless 
professor makes apostasy from God, it is for sake of the 
kists, the pleasures and the profits of the world. These 
appear more valuable than Christ and eternal hap])iuess, 
but when the day of awakening comes, every one of them 
will be as a gnawing, burnitig worm in the soul. See what 
the apostle says of Esau : "Lest there be any fornicator, or 
profane person, as Esau, who for one morsel of meat sold 
his birthright. For ye know how that afterward, when 
he would have inherited the blessing, he was rejected : for 
he found no place of repentance, though he sought it care- 
fully with tears."— ^e6. 12: 16, 17. Christian puts a 
final question to this man. His answer is even more ter- 
rible than anything he had said, and yet it contains a most 



HOUSE OF THE INTERPRETER. 183 

correct picture of a soul abandoned by God. " But can'st 
thou not now repent and turn ? " " God liatli denied me 
repentance. His \Yord gives me no encouragement to be- 
lieve; yea, himself hath shut me up in this iron cage ; nor 
can all the men in the world let rae out. Oh, eternity ! eternity ! 
how shall I grapple with the misery I mnst meet with 
in eternity ? " What bitter things does he here write against 
himself! Though we cannot but regard him as M^rong in 
these conclusions. No man should come to such a conclu- 
sion as this — that God liath denied him repentance ; but 
no matter, here is the light in which it appears, for no man 
can persuade him to the contrary, whether he looks up 
to heaven, or out upon the cross of Christ, into the Word 
or his own heart, one word that swallows up his spirit — 
Eternity ! 

Notice the reflection of the Interpreter and the reply of 
Christian. This was indeed a fearful lesson, one that was 
calculated to make an impression upon the mind of Chris- 
tian which would remain with him to the end of his jour- 
ney. On seeing this Christian asks if he may not now be 
gone. But the Interpreter will have him tarry until he 
sees one thing more. He was led into a chamber where 
there was a man rising out of bed, who trembled exceed- 
ingly as he put on his raiment. And this was the cause of 
his alarm : he liad just awakened from a solemn and af- 
fecting dream of the Day of Judgment. He had seen the 
heavens passing away with a great noise. He had seen 
the Son of Man coming with ten thousand of his saints to 
judge the world. He liad heard the trumpet giving forth 
its sound for the gathering together of all. He had heard 
a voice saying : "Arise ye dead, and come to judgment," 



184 LECTUEE VII. 

and immediately the rocks rent, the graves opened and the 
dead that were therein came forth ; some of them were ex- 
ceeding glad and looked upwards; and some sought to hide 
themselves under the mountains. Then he that sat upon 
the throne commanded them to draw near ; and immedi- 
ately the command : " Gather together the tares, the chaff, 
and stubble, and cast them into the burning lake ;" and 
immediately the bottomless pit opened her mouth just 
whereabout he stood. Then, " Gather my wheat into the 
garner," and, lo ! many about him were caught up and 
carried away into the clouds, but he was left behind. He 
sought to hide himself, but could not, for the Judge still 
kept his eye upon him ; his sins also came into his mind, 
and his conscience did accuse him on every side. On Chris- 
tian asking him what it was that made him so afraid of 
this sight, he replies : " Why, I thought that the day of j udg- 
ment was come, and that I was not ready for it; but this 
frightened me most : that the angels gathered up several, 
and left me behind ; also the pit of hell opened her 
mouth just where I stood. My conscience too afflicted me, 
and, as I thought, the Judge had always his eye upon me, 
showino; indignation on his countenance." Such was the 
dream of this man, and yet after all there is no dreaming 
here, all is sober reality, every particular is selected with 
faithfulness from the Word of God. And then the Divine 
Spirit impresses the truth upon the heart, then this which 
is here presented as a dream will be present to the soul. 
And perhaps there are very few who at one time or another 
of their lives, in their waking moments, if not when asleep, 
have not had such a scene as this portrayed to their souls^ 
Yes, while surrounded with the business, or the pleasures 



HOUSE OF THE INTERPRETER. 186 

of the world, we may forget the solemn scenes which lie 
beyond : but when our head is laid upon our pillow, when 
the world and its fascinations are shut out, then conscience 
arises in its majesty, it enters the portals of the eternal, un- 
seen world, and commands the soul to follow, and hear, 
and attend, while it presents before it the awful disclosures 
of the Word of God. Yes, and even then when the man 
is lying in safety upon his bed, how agonizing the thought, 
the judgment is come and he is not ready. The redeemed 
are caught np to meet the Lord in the air. But let it not 
be forgotten that a day is coming when every particular in 
this dream shall be a matter of reality. 

And, oil ! what tongue can tell, what heart can conceive 
the wretchedness of those unfortunates left behind ! liook 
for example, as a faint illustration, to the old world, Sodom 
and Gomorrah. If this man trembled though he knew it 
was but a dream, how will an ungodly w^orld tremble at 
the reality. There is the last of that blessed company, 
and, oh ! what would not be given to be among them now. 
We will now consider in conclusion what took place after 
Christian had seen these wonderful sights at the house of 
the Interpreter. After the Interpreter liad blessed him, 
Christian set out with earnestness upon his journey. The 
first lesson had taught him hope; the last, fear, and both 
these are necessary. " It is good that a man should both 
hope and quietly wait for the salvation of the Lord." — 
Lam. 3 : 26. "Let us therefore fear, lest a promise being 
left us of entering into his rest, any of you should seem 
to come short of it." — Hcb. 4:1. His way was fenced in 
on each side by a wall called salvation ; yet he proceeded 
along it with a great deal of difficulty, for two reasons : 



186 LECTUEE VII. 

the steepness of the road and the burden upon liis back. 
However, he jiressed on until he came in sight of a remark- 
able object — the cross ; and then his burden loosed from off 
his back and tumbled down, falling into the sepulchre, 
where he saw it again no more. This appears to have had 
a surprising effect upon Christian. "Then was Christian 
glad and lightsome and said with a merry heart : ' He hath 
given me rest by his sorrow and life by his death.' Tlieu 
he stood still a while, to look and wonder; for it was 
very surprising to him that the sight of the cross sliould 
thus ease him of his burden." He looked therefore, and 
looked again, even till tlie springs tliat were in his head 
sent the waters down his clieeks. ISTow as he stood looking 
and weeping, behold, three shining ones came and saluted 
him with : " Peace be to thee." So the first said to him : 
" Thy sins be forgiven tliee." Tlie second stripped him of 
his rags and clotlied him witli change of raiment. The 
third also set a mark on liis forehead, and gave him a roll 
with a seal upon it, which he bid him look on as he ran, 
and that he should give it in at the Celestial Gate : so they 
went their way." Now there is a whole volume of the 
soundest theology as well as of experimental religion in 
this. A person in the first act of coming to Clu'ist, and 
for some time after may have an oppressive sense of the 
guilt of his sins. It is not until he gets clear views of the 
cross of Christ, until he comes nigli to the foot of the 
cross, and sees Christ suffering and dying — justice satisfied 
— God pacified — " that though our sins may be as scarlet, 
they shall be white as snow ; though they be red like crim- 
son, they shall be white as wool." And mark, it was while 
Christian was pressing onward that he got this sight of the 



HOUSE OF THE TNTERPREtER. 187 

cross. So it is, while the Christian is seeking Christ, he is 
learning of Christ. Earnest effort is demanded. And 
yet it was not this but the cross that caused his burden to 
fall off and tumble into the sepulchre. So faith sees our 
sins buried in the grave with Christ. 




CHRISTIAN 

WITH 

FALSE PROFESSORS, 



LECTURE VIII. 



Classes Rej^resented by Sloth, Simple and Presumption. — Christian 
warns them. — Formality and Hypocrisy.— Character. — Classes Rep- 
resented.— Hill of Difficulty. — Spring. — The Two Ways. 

There are three seasons of uumingled triumph and joy 
to the believer in Jesus : The one when he sees his sins 
removed through the cross of Christ. The otlier when 
he stands upon the brink of the Jordan of death and sees 
the heavenly Canaan stretching out in all its beauty before 
his view, and hears from the lip^ of his own precious 
Saviour : ''All these things will I give thee and the glory 
of them, for I have loved thee and washed thee from all 
sin." 

And the last is, when he stands in the presence of his 
Judge and is no longer an expectant for the crown of glory, 
but has it put upon his head. This begins a season of ever- 
lasting, unchanging joy. Now it is these to which our 

188 



CHRISTIAN WITH FAI-SE PROFESSORS. 189 

attention has been directed toward the close of our last 
lecture. In siglit of the cross of Christ, that burdened 
sense of sin which Christian had carried ever since liis first 
awakening in the City of Destruction fell off. Such was 
the effect which this had upon him that the tears gushed 
out of his eyes and the waters ran down his cheeks. But 
these were tears of joy, as appears from what followed the 
removal of his burden. He obtained a sense of pardon — 
he saw himself justified and the spotless robe of the Re- 
deemer's righteousness put upon him, and he received an 
assurance of grace and final salvation. This had such an 
effect upon him that it is said " he gave three leaps for 
joy and went on singing." An idea which our author bor- 
rowed, it is likely, from Ra. 35 : 5, 6, which describes the 
effect of the revelation of Christ's kingdom and grace to 
the world : " Then the eyes of the blind shall be opened, 
and the ears of the deaf shall be unstopped. Then shall 
the lame man leap as an hart, and the tongue of the dumb 
sing; for in the wilderness shall waters break out, and 
streams in the desert." Or perhaps the case of the lame 
man who had been healed : ^' And he, leaping up, stood, 
and walked, and entered with them into the temple, walk- 
ing, and leaping, and praising God." — Ads. 3 : 8. But 
from whatever source this idea was borrowed, there cannot 
be a doubt, but the revelation to the soul of pardon and 
acceptance with God is calculated to produce and actually 
does })r{)duce the highest and purest joy — a joy to which 
all the pleasures of the world have no resemblance. Thus 
it is said of the eunuch : "And he w'ent on his way rejoic- 
ing." — Acts 8 : 39. It is said of Samaria, after they had 
given heed to the preaching of Philip : " And there wa.s 



190 LECTURE VIII. 

great joy in that city." — Acts 8:8. It is said of the 
primitive disciples: "And they, continuing daily with 
one accord in the temple, and breaking bread from house 
to house, did eat their meat with gladness and singleness 
of heart." — Acts 2 : 46. And in the book of Psalms, the 
highest strains of joy and gladness are produced by the 
first sight or a fresh manifestation of pardon to the soul. 
Thus far we had proceeded at the close of our last lecture. 
There are three things following to which we propose to 
call your attention this evening : First, The Interview of 
Christian with Simple, Sloth and Presumption ; second, 
his interview with Formality and Hypocrisy; third, the 
commencement of his ascent of the hill Difficulty. 

Poor Bunyan himself knew in his experience something 
of this joy. He could have spoken to the very crows that 
sat in the ploughed laud by the wayside. Proceeding 
along upon his journey in the joyful state of mind to which 
we have averted. Christian at length comes to a bottom, 
where he saw a little out of the way, three men asleep, 
with fetters upon their heels. There names were Simple, 
Sloth, and Presumption. These men are the representa- 
tives of classes to be found in great numbers not only in 
the world, but also in the church. Simple represents a 
class who feel no danger because they see none. They 
judge of unseen things much as the men of the Old 
World. " And God said unto Noah, the end of all flesh is 
come before me ; for the earth is filled with violence 
through them: and, behold, I will destroy them with the 
earth." — Gen. 6. Noah told them that, but they saw it 
not as yet, and the consequence was they behaved as if there 
was no likelihood of any such thing. So we tell sinners ; 



CHRISTIAN WITH FALSE PROFESSORS. 191 

there are awful scenes before you, there is au angry God 
and a despised Saviour with whom you have to meet, 
there is a judgment and a liell. They see none of these 
thingsand they make no effort and give themselves no con- 
cern to be prepared for them. Sloth represents a second class 
who desire a little more ease in a life of sin and carnal se- 
curity. Most of them have not a thought of spiritual and 
eternal things, but if at any time such thoughts intrude 
themselves into their minds, they stifle and banish them by 
promising that these things shall be attended to at some 
future season. Like Felix, when Paul '^reasoned of right- 
eousness, temperance, and judgment to come." "Felix 
trembled, and answered : Go thy way for this time : when 
I have a convenient season I will call for thee." — Acts 
24 : 25. Or as it is said of the sluggard : " Yet a little 
sleep, a little slumber, a little folding of the hands to 
sleep." — Prov. 24: 33. Or like that foolish man in the 
parable : " This ^\'ill I do : I will pull down my barns, 
and build greater; and there will I bestow all my fruits 
and my goods. And I will say to my soul, soul, thou hast 
much goods laid up for many years ; take thine ease, eat, 
drink, and be merry." — Luke 12 : 18,19. They have a long 
line of worldly plans to carry out, and they flatter them- 
selves that then they will live to enjoy them all. Pre- 
sumption represents a third class who take up the notion 
that all is well with them, or at least will be. They can- 
not tell why they think so, they can give no account of the 
hope that is in them, nor do they concern themselves about 
anything of the kind. God is merciful and he will not 
send them to hell, and there the matter ends. 

You will notice three things said of these three classes : 



192 LECTURE VIII. 

They are out of the way, they are asleep, and they have fet- 
ters upon their heels. In the first place it is said, they are 
out of the way. The man who is in the way is the very 
opposite of them all. He has a lively apprehension of the 
things which are seen as yet — he is earnestly engaged in 
the concerns of salvation. " Forgetting those things which 
are behind, and reaching forth unto those things which are 
before, I press toward ihe mark for the prize of the high 
calling of God in Christ Jesus."— P/«l 3 : 13, 14. He 
can give a reason of the hope that is in him — if he has 
peace, it is founded upon a scriptural basis, because his 
faith lays hold on Christ. In the next place these men are 
represented as asleep, that is in regard to spiritual things, 
for active they may be in temporal things. They may be 
the most busy and the most thrifty, in all that relates to 
this present world, but in regard to spiritual things their 
eyes are closed, their senses are sealed, their energy and 
activity is not put forth. They are like men asleep, in- 
dulging perhaps in dreams of future happiness, from which 
they are not to be awakened until by the terrors of death, 
or the sight of their Judge, or that place of torment in 
which is their everlasting abode. In the last place, they 
are said to have fetters upon their heels : because they 
are tied and bound by the fetters of sin and Satan. Thus 
they are doubly bound by sleep and by the fetters. Yes, 
such men are indeed doubly bound. The strong man armed 
has bound them, and instead of acting like the poor de- 
monaic breaking their fetters — their own sinful nature, their 
own slothful inactivity, throw additional fetters around 
them. And now perhaps you are ready to dismiss these 
men, as if they were mere imaginary characters, creatures 



CHRISTIAN WITH FALSE PROFESSORS. 193 

of the fancy of the prince of dreamers. But let me tell 
you that these three characters together with Christian are 
designed to represent the whole body of professors, and we 
may say, of those living in places favored with the light of 
the gospel. Christian represents the small number who 
have entered by the strait gate and who are pressing for- 
ward along the narrow way that leadeth to eternal life. 
But Simple, Sloth, and Presumption represent different 
classes of that vast multitude who throng the broad way 
which leadeth down to death. And, alas, at a time when 
religion is low, Avhat vast numbers not only in the world, 
but in the church, manifest in the most evident manner 
that character indicated as well by the names, as the situa- 
tion and behavior of these three men. Look at Simple, 
he feels no danger where he sees none. Alas, is not that ■ 
the very state of at least one-third, not only of the un- 
godly world, but of Christian professors. Look at Sloth, 
is not he a true representation of at least another third. 
Look at Presumption, he is easy in his own conceit. How 
many in the world like him ! 

But I would call your attention in the next place to the 
behavior of Christian toward these men. He went to 
them, if peradventure he might awake them, and cried, 
" You are like them that sleep on the top of a mast.'' Just 
look at this. He does not say to himself: well it is true 
these men are in a dangerous state, but I cannot help it, 
it is none of my business, or it will be of no use for me to 
make an effort for their deliverance. Instead of this, the 
moment he sees the wretchedness and the danger of these 
men, his compassion is excited, he resolves to make an effort 
for their deliverance. And here brethren is the spirit. 



194 LECTURE Vlil. 

here is the behavior which becomes the parJoued believer. 
He has been delivered out of the fearful pit and miry clay, 
and he is disposed to make some effort for the deliverance 
of those who yet remain. Compassion to their souls as 
well as a desire to see God glorified in their salvation leads 
him to this. Hear the manner in which David expresses 
himself. After praying for the pardon of his own sin, he 
adds : " Then will I teach transgressors thy ways ; and 
sinners shall be converted unto thee." — Ps. 51 : 13. It is 
a sad sign that the love of Christ is low in a man's heart, 
that he has but little sense of the pardoning mercy of 
God, when he has no feeling of compassion for the multi- 
tudes sleeping around him, while they lie upon the very 
brink of destruction. It is one of the unfavorable signs of 
our times that such is the behavior of the great body of 
professors not only to the world around them, but brethren 
in the church who give the most fearful evidence that they 
are asleep. An idea indeed seems to be abroad, that it is 
exclusively the duty of ministers of the gospel to say any- 
thing or make any effort for the awakening of a sleeping 
world. Thus while men affect to stand in abhorrence of 
popery, they adopt one of the most dangerous dogmas of 
popery, transferring religion into the hands of the priest- 
hood. And what a sad effect has this behavior upon a 
sleeping world. Next to the depravity of the heart itself, 
this exerts the most benumbing influence, that those who 
profess godliness care not for souls, perfectly indifferent as 
to whether they are asleep or awake. But notice how 
faithfully and plainly Christian deals with these men, and 
also that in warning them of their danger he sticks close 
by Scripture. " You are like them that sleep on the top of 



CHRISTIAN WITH FALSE PROFESSORS. 195 

a mast, for the Dead sea is under you." Such is the danger- 
ous situation of the sleeping sinner : Such is the light in 
which it appears to the man who has himself been awakened 
by Divine grace. How great the danger of a man sleeping. 
How great the danger of a man sleeping over a bottomless 
gulf! How great the danger of a man sleeping in the way 
that a roaring lion is coming. Yet all these are but 
spiritual emblems to describe the danger of every impeni- 
tent sinner. Surely such a warning as this, delivered 
with all the earnestness of a man who felt that it was true, 
•' Knowing, therefore, the terror of the Lord we persuade 
men," [11. Cor. 5 : 11), surely it will have some good effect. 
The men will start up out of sleep and not only ask Chris- 
tian to help them, but do all in their power to find the 
place of safety. Instead of this Simple says : " I see no dan- 
ger;" Sloth, "Yet a little more sleep;" and Presumption, 
"Every tub must stand upon its own bottom." A vulgar 
proverb, the meaning of which is, mind your own business. 
Take care of yourself and I will do the same. Having 
thus expressed themselves, they lay down to sleep again. 
Thus it is that the Christian may expect often to be treated 
in return for his well intentioned efforts to warn men of 
their danger and awaken them out of sleep. And such 
treatment cannot but be grievous to any person who is 
acquainted with the powers of the world to come. Not 
that he feels resentment for their rudeness to himself, but 
that he sees the calamities which are coming upon them. 
It is related of our Saviour that when he came in sight of 
Jerusalem, he wept over the city, saying : " If thou hadst 
known, even thou, at least in this thy day, the things which 
belong unto thy peace ! but now they are hid from thine 



196 LECTURE vm. 

eyes." — lAike 19 : 42. It is said of Paul that he warned 
with tears. These were not only tears of entreaty, but 
tears of sorrow. Our author therefore remarks, that Chris- 
tian went sorrowfully upon his journey. While musing 
upon the folly of these men, he overtakes two others of a 
very different character and behavior. The men whom he 
left behind were all asleep, they could not be induced to 
put forth a single effort. 

But lest you might think simple activity in religion was 
enough ; here you have two men introduced to your notice, 
who were active enough, at least for a time, and yet were 
no safer than those whom we have been last noticing. 
Formality and Hypocrisy, representatives of two kindred 
classes, are those to whom our attention is next to be 
directed. These men seem to be all activity. They come 
tumbling over the wall on the left hand of the narrow 
way; and they made up apace to him, as if determined to 
get ahead of him. Christian asks them in a very civil 
way, " Whence they come and whither they were 
going?" Tlie answer which they gave is very worthy of 
notice, and it is the one which every formalist and hypocrite 
would have to give if he were to speak out and speak the 
truth. " AVe were born in the land of Vain-Glory, and 
are going, for praise, to Mount Zion." But before advanc- 
ing further let us notice what we have already passed over. 
Formality and Hypocrisy, like Bunyan's other characters, 
are designed to represent certain classes. And whereas the 
classes represented by the three men asleep are to be found 
in the world as well as in the church, the classes repre- 
sented by these two men are found only in the church : 
and while some branches of the church may have a greater 



CHRISTIAN WITH FALSE PROFESSORS. 197 

ilumber of these classes tliau others, — for the policy and 
character of some churches seem to be such as if designedly 
intended for the growth and nourishment of formality and 
hypocrisy, — ^}^et there is not a branch of the church upon 
earth, even the most evangelical in doctrine and worship, 
but has a greater or less proportion of formalists and hypo- 
crites. Formality and Hypocrisy are much alike. They 
both take up with a form of godliness. Their religion 
consists entirely of outward profession, and the outward 
observance of ordinances. "This people draweth nigh 
unto me with their moutii, and honoreth me with their 
lips : but their heart is far from me." — Matt 15:8. 
There is the character of formalists and hypocrites drawn by 
God himself, and this description suits them both. They 
differ in this, however ; the formalist is one who deceives 
himself, the hypocrite is one who is laboring to deceive 
others, while sensible, in some measure at least, of the de- 
ception and deceit he is practising. As the prophet 
Ezekiel in the vision of the chambers of imagery sees 
Jaazaniah and seventy men of the elders of Israel in the 
chamber of imagery, burning incense before the images of 
creeping things and abominable beasts, and all the idols of 
the house of Israel portrayed upon the wall, while keep- 
ing up the idea in public that they were the friends of God 
and of his worship, so is the hypocrite as distinguished 
from the formalist. He dishonors God in secret, while he 
keeps up the appearance of great respect for hira in public. 
These two men, it is said, " come tumbling over the wall 
on the left hand to get on the way." Consequently they 
had not entered it as Christian did, by the strait gate, but 
took this near cut to get visibly upon the way leading to 



198 LECTURE VIII* 

the Celestial City, and into the company of those who were 
traveling thither. And this is the manner in which form- 
alists and hypocrites get into the way. They know noth- 
ing about the burden of sin, or conviction of sin, or 
conversion by the supernatural agency of the Holy Spirit, 
or faith in the Lord Jesus Christ, or those heart exercises 
and strivings and labors by which the true Christian has to 
attain these things. Such men either belong to some 
branch of the church which says nothing about these 
things, such as papists, or Pelagians, or if they even belong 
to an evangelical branch of the church, they cannot be in- 
duced to turn their attention to these things. They sud- 
denly take up a profession of religion sparing themselves 
all the toil and trouble which might attend the seeking of 
these things. See what toil Christian had in reacliing this 
point, but these men by a leap over the wall are up with 
him. And if you want a scriptural representation of this, 
look at the two builders : one building upon the rock, the 
otlier upon the sand. The one hastened to get at building 
and escaped all the toil of digging for a foundation. Not 
even considering whether any other foundation be needful. 
The answer put into the mouths of these men in reply to 
the question proposed by Christian contains a remarkably 
correct description of their character. " We were born 
(say they) in the land of Vain-Glory, and are going for 
praise to Mount Zion." Yes, Vain-Glory is the birth- 
place of every formalist and hypocrite ; and praise, the 
praise of men, is the great end of their profession. Hence 
it is no unusual thing for such men to manifest a high de- 
gree of zeal for God. But like Jehu, they let out the 
secret, when they say to those around them, as he said to 



CHRISTIAN WITH FALSE PROFESSOES. 1^^ 

Jehonaclab : "Come with me, and see my zeal for tlie 
Lord." — //. Kings 10 : 16. They will give alms perhaps 
in abimdauce, but they take care to sound a trumpet before 
them, that all the world may hear it and talk of their lib- 
erality. They not only pray, but even make long prayers, 
but it is standing at the corners of the streets that tliey 
may be seen of men and all their works they do to be seen 
of men. There is one trait in the character of formalists 
and hypocrites that ought not to be overlooked. It per- 
tained to them in the days of our Saviour, in the days of 
Banyan, and in our own days, which ought not to be over- 
looked. They are great sticklers for the outward form of 
Divine ordinances. They will raise a cry as if the whole 
church was making ajiostasy from the faith, but them- 
selves. They are the Pauls and the Martin Luthers and 
t!)e John Knox's of the day: Poor men. llow easy it is 
for any intelligent person to see through all this. The 
men who were born in the land of Vain-Glory and are 
going for praise to Mount Zion. But often such men are 
not satisfied with the number of ordinances given by ap- 
pointment of God, they must add to these, and then gratify 
tli'jjf vain-glorious spirits by observing them, and then 
look with contempt upon all who come not up to their 
standard. How strikingly are such men described by our 
Saviour: "But all their works they do for to be seen of 
men : they make broad tlieir phylacteries, and enlarge the 
bodies of their garments. And love the uppermost rooms 
at feasts, and the chief seats in the synagogues. Woe unto 
you, scribes and Pharisees, liypocrites! for ye devour 
widows' houses, and for a pretense make long prayers: 
therefore ye shall receive the greater damnation." — Matt, 



200 LECTtJRE VIII. 

23 : 5, 6. And what a compound have you here. These 
things were to make up for their want, not only of vital 
godliness, but disregard of the plain precepts of morality. 
Such is the tendency of Formality and Hypocrisy, as you 
may see it carried out to perfection among papists. It is 
worthy of remark that this was once Banyan's own condi- 
tion as stated by him in Grace Abounding. He was as the 
rough-going churchman, without one particle of religion in 
his soul. He would go to church in the morning and in 
the afternoon make the air ring with his merriment at the 
game of cat. At another time he was going to heaven by 
an external reformation. He thought there was not a 
more devout man in all England. His neighbors praised 
him and he felt gratified. If Divine grace had left him, 
he would have continued having only a form of godliness, 
and returned to the companionship of the wicked. 

You next have a lengthy conversation between Chris- 
tian and these men. He asks them why they had not 
come in by the gate, and strengthened his question with a 
text of Scripture : "He that entereth not by the door into 
the sheep-fold, but climbeth up some other way, the same 
is a thief and a robber." — John 10 : 1. They tell him 
that all their countrymen counted that too far around about. 
Yes, the strait way of conversion and faith in Jesus Christ 
is reckoned too tedious by formalists and hypocrites. 
Without one pang of sorrow for sin, without any personal 
application to him who is the Door, without the Holy 
Spirit, they get visibly upon the way. To what they said 
Christian asks, "If it would not be counted a trespass 
against the Lord of the city whither we are bound, thus 
to violate his revealed will ? " Thus it is that Christian 



CHRISTIAN WITH FALSE PROFESSORS. 201 

sticks to Scripture. To this they reply, " That they had 
two things in their favor and that was enough for them. 
They had the multitude, and they also had antiquity." 
What a biting sarcasm is this upon formalists and hypo- 
crites. Instead of going to the Word of God, they go to 
men. Who can fail to see here the two boasted arguments 
of Romanism — numbers and antiquity ? 

Another thing worthy of notice which they tell Chris- 
tian is, that they were in the way and that is enough, it 
could be a matter of no importance how they got into it. 
Thus do unregenerate men think they are safe now, and it 
is no matter how they got to be so. They trouble not 
themselves with looking back and examining whether they 
entered by the way commanded by the Lord. On Chris- 
tian telling them plainly " that they were walking by 
their own fancy, .whereas he was entered by the rule of the 
Word," " they bid him take care of himself and they 
would take care of themselves." And as to the talk 
which he had held about experimental religion, it might 
all be well enough for him who had been a worthless, 
profligate wretch, but as for such correct people as they, no 
such thing was needed. So men feel, if not profligates, 
they are good enough to follow Jesus. But whether 
Zacheus or Nicodemus, "ye must be born again." 

On parting Christian gave them an account of his hope 
and experience, at which the men smiled, as if it was some- 
thing curious and to be made light of. Wiien the conver- 
sation between Christian and these men came to an end 
they all went on, it is stated, only Christian kept before ; 
for a true Christian ought not to let formalists and hypo- 
crites outstrip him in zeal and activity. He went on, it is 



202 LECTURE VIII. 

said, " sometimes sighingly and sometimes comfortably." 
And such is a brief but correct representation of the life 
of a true Christian. Sometimes he is able to sing ; but if 
he has his songs in the house of his pilgrimage, he has 
also his sighs ; not only the carelessness that he sees around 
him, but the remains of in-dwelling sin: "For we that 
are in this tabernacle do groan, being burdened : not for 
that we would be unclothed, but clothed upon, that mor- 
tality might be swallowed up of life." — II. Cor. 5 : 4. 
But what seemed to comfort Christian amidst his sighs 
and groans was, he kept reading the roll which had been 
put into his hands. How much like our experience is 
this. " For this cause we faint not, but though our out- 
ward man perish, yet the inward man is renewed day by 
day." — II. Cor. 4 : 16. Thus they all three went on, until 
they came to the foot of the Hill of Difficulty. And this 
is about as far as formalists and hypocrites will ever go in 
religion. They can ridicule religion and they can perse- 
cute it, but they cannot suffer for it ; and the consequence 
is that when some suffering is placed in their way, it becomes 
the occasion of developing their character; they turn aside 
and forsake the right way. The hill Difficulty then sig- 
nifies some suffering or trial which Divine Providence 
places in the way of professors, to test what is in them, 
something which requires much self-denial to overcome. 
We might mention persecution, the power of the world, 
the sacrifice of worldly interests, or even the failure of that 
praise which formalists and hypocrites promise themselves. 
Let it be remembered, however, that the Hill of Difficulty 
may be expected in the way, sooner or later, in one shape 
or other. At the bottom ot this hill, however, there was 



i\ 



THRISTIAN WITH FALSE PROFESSORS. 203 

a spring, from which those climbing up its steep ascent 
could drink, and thus be refreshed for the exertion required 
in climbing the hill. How beautiful ! how scripturally 
true is this ! God never calls upon his people to endure 
hardship but what he prepares them for it. In some ordi- 
nance the strength is renewed. Thus, as said in Psalm 
84 : 6 : " Who passing through the valley of Baca make 
it a well ; the rain also filleth the pools." At the foot of 
the hill Difficulty, besides the way which led straight up 
the hill, there were two others branching off, one to the 
right hand and the other to the left. The name of the one 
was Danger and that of the other Destruction. And 
now look at the difference in the behavior of these 
three men. Christian hesitated not. "But Formality and 
Hypocrisy, looking at the steep, and concluding also that those 
two ways might meet again with that up which Christian 
went, on the other side of the hill ; they were resolved to 
go in those ways." It is remarkable that neither Formality 
nor Hypocrisy saw the spring — for spiritual comforts are 
for the spiritually thirsty. Formality turned on to the path 
Danger, and Hypocrisy to the path Destruction. Thus we 
lose sight of these characters and while Formality is said 
to have taken the path Danger, yet, undoubtedly, the same 
fate met both — woe and everlasting misery. 

Conclusion : We have here six different characters: to which 
do you belong? To that class represented by Simple, Sloth 
and Presumption, Hypocrisy and Formality or that rep- 
resented by Christian? Would you not live differently if 
you saw death and judgment before you? Are you a 
professed follower of Jesus? Then follow Christian's ex- 
ample and be earnest in awakening the slumbering, careless 



204 LECTURE VIII. 

one. A tender concern for the souls of others is a good 
mark of concern for our own. If like Hypocrisy, you are 
only visibly in the way, be sure your sin will be exposed 
and your true standing be made known to the world. 
There are many steep hills to climb on the way to the 
Celestial City and your energies will flag and you will 
turn aside sooner or later. To the true Christian I say 
when called to ascend the hill, look for the spring. Go 
on in the strength of the Lord God and you will over- 
come all difficulties and will at length appear before the 
Lord in Zion. 




HILL OF DIFFICULTY. 



LECTURE IX. 



Christian Meets with Increased Difficulties. — Arbor. — Falls Asleep. — 
Loses the Roll. — Awakened. — IVIeets Timorous and Mistrust. — 
Misses the Roll. — Seeks. — Overtaken by Xight. — Palace Beautiful. 
— Two Lions. — Watchful. 

You will remember that at the close of our last lecture we 
left Christian at the foot of the hill Difficulty. Having 
drank of the spring he feels refreshed, and although the 
ascent is very steep yet he begins to go up singing. It is 
wonderful in what a joyful frame of mind the Lord can 
make his people meet with difficulties, difficulties so 
great, that formalists and hypocrites cannot think to con- 
tend with them, but turn out of the way. They may be 
so great that the Christian himself may once have trembled 
at the thought of encountering them, and yet when he 
does come to encounter them, he can go on singing, for a 
strength is communicated to his soul proportionate to the 
fc, trial, so that he can take it joyfully. Thus the apostle 
says, addressing the Hebrews : "For ye had compassion of 
me in my bonds and took joyfully the spoiling of 

205 



206 LECTTJRE IX. 

your goods, knowing in yourselves that ye have in 
heaven a better and an enduring substance." — Heb. 10 : 
34. What a dreadful thing it is to be spoiled of our 
goods and turned out naked and starving into the 
streets ; yet even that can be taken joyfully. So when 
the apostles were beaten in the presence of the Council, 
they came away rejoicing. And we know that the people 
of God, even weak and delicate women, have been enabled 
to meet with death joyfully. They have gone to be burned 
at the stake or to be torn to pieces by wild beasts as Chris- 
tian went up the hill Difficulty, singing. And we would 
take occasion to remark here, that the consideration of this 
should lead us to dismiss all fears respecting the future. 
We sometimes subject ourselves to much distress by antici- 
pating difficulty, and then thinking how it will be possible 
for us even to get over that difficulty and keep upon the 
way. But perhaps the difficulty which you fear may never 
come, or if it does the Lord can give you strength and 
courage which will enable you to sing and triumph when 
you come to meet with it. Look how carefully the apos- 
tle words himself with a view to this in that comfortable 
passage, " Let us therefore come boldly unto the throne of 
grace, that we may obtain mercy, and find grace to help 
in time of need." — Heb. 4 : 16. It is therefore grace to 
help in the time of need that is secured to you in Christ ; not 
grace to help before the time of need comes. Wait then 
until you are actually called to climb up the Hill of Diffi- 
culty ; do not perplex and distress yourselves before you 
get to the bottom, or even in sight of the hill : and when 
the Lord brings you there, trust him for his grace, that he 
will give you drink out of a refreshing spring, and thus 



HILL OF DIFFICULTY. 207 

enable you to go on your way singing and rejoicing. But 
altiiough Christian set out in this joyful frame of spirit, 
yet it appears that this did not long continue on account of 
the increasing difficulty of the way. It is therefore said : 
" He fell from running to going, and from going to clam- 
bering upon his hands and knees, because of the steepness 
of the place." And so it is often with the people of God. 
Their difficulties are prolonged so that it seems as if there 
was to be no end to them ; nay, they are not only prolonged 
but the way becomes steeper, their difficulties thicken and 
increase. Now their songs are at an end, they become dis- 
couraged and are ready to faint : nothing but the utmost 
exertion is sufficient to enable them to keep their feet or 
make the smallest advance in the way. Take as an exam- 
ple of this — though I know it is an extreme one — the 
case of Job : First, all his property piece after piece is 
taken away, then his children, then liis person is afflicted 
with a loathsome disease, then the wife of his bosom turns 
against him, and his friends, who ought to have comforted 
him, add to his distress by accusing him of liypocrisy, and 
intimating that he was suffering justly at the hand of God 
for some enormous sins of which he had been guilty. The 
result was that although Job commenced climbing the hill 
singing, this atter a time as the way became steeper and 
steeper passed away, and it at length became so difficult 
that he could scarcely keep his feet. But mark the care 
with which God provides for the relief of his people. 
It is written : " So God blessed the latter end of Job more 
than his beginning." The Psalmist tells us tiiat "he is a 
very present help in trouble," and so he is rej)resented 
here ; for while Christian is toiling and clambering up the 



208 LECTURE IX. 

steep ascent, afraid that his strength cannot hold out much 
longer, he " arrives at a pleasant arbor, made by the Lord 
of the hill for the refreshing of weary travelers." Thither 
therefore, he got and sat down to rest himself. Now there 
is not only a great deal of beauty, but of truth in this. 
Something which comes home to the experience of the peo- 
ple of God. In the time of difficulty, when ready to fear 
they cannot hold out much longer, he provides a pleasant 
arbor for their rest and refreshment. Perhaps he gives 
them ease for a season, until they can recruit their strength, 
or perhaps he sends some pious friend to them, whose aid 
and conversation imparts ease and comfort to their sinking 
spirits, or perhaps he leads them to some ordinance or 
promise and when there sheds abroad his love in their 
breast, or perhaps he enables the soul to take refuge by 
faith under the Lord Jesus Christ. As the prophet says : 
" And a man shall be as an hiding place from the wind, 
and a covert from the tempest ; as rivers of water in a dry 
place; as the shadow of a great rock in a weary land," — 
Isa. 32 : 2. As the believer in the Songs of Solomon : 
" I sat down under his shadow with great delight, and his 
fruit was sweet to my taste." — Song 2 : 3. How very re- 
freshing would this be to a person traveling in a sandy 
desert, the sun pouring down his burning rays upon him, 
and his soul failing him for thirst. But there is a great 
rock fit to protect him by its shadow, while a cool, delicious 
stream is gushing out from its side. But the Lord pro- 
vides for his people, toiling and sinking under the difficul- 
ties of the way, refreshment just as welcome and delight- 
ful as this. And this is the case when the soul is enabled 
to place itself under the covert of Christ, when it sees bis 



ttILL OF DIFFICULTY. 209 

excellency and perfection by the eye of faith, and not 
only sees but partakes of them. While Christian is enjoy- 
ing this rest in the arbor, it is said : " He pulled his roll 
out of his bosom and read therein to his comfort," that is, 
he began to look at the ordinance of his assurance and also 
to contemplate that shining garment of divine righteous- 
ness which had been put upon him at the foot of the cross. 
Now, there was certainly nothing wrong in all this, yet 
mark the result: "Thus pleasing himself awhile, he at 
last fell into a slumber, and thence into a fast sleep, which 
detained him in that place until it was almost night ; and 
in his sleep his roll fell out of his hand." What an 
amount of instruction is contained in this single sentence. 
If the Lord gives us a season of ease after difficulty, or if 
at such a time he gives us great enlargement of heart in 
his ordinances, or if he bestows, upon us some distiijguishing 
privileges, or if he enables us to see our evidences of grace 
and hopes of heaven through the righteousness of Jesus 
put upon us. Let us be thankful for all this, but let us be 
watchful, remembering that at such a time we may be in 
the greatest danger. There is only one way in which we 
can grow in grace and retain our evidence of heaven, that 
is by keeping the eye of faith constantly fixed upon the 
Lord Jesus Christ. We must remember that it is Christ 
without and not Christ within which is the support of the 
spiritual life : "The life which I now live in the flesh, I 
live by the faith of the Son of God, who loved me, and 
gave himself for me." — Gal. 2.: 20. It will not do then 
to look at the roll nor the shining robe apart from Chris- 
tian. Just as sure as we do, we will fall into a sleep and 
lose our roll, that is, our assurance. This was the case 



210 ' LECTURE IX. 

Avitli Cliristian : he first began to slumber, and, indulging 
in this, he was soon fast asleep, for if the first beginnings 
of spiritual slumber are not shaken oif, they will increase 
until we are fast asleep. Thus it is said of the ten virgins : 
They all slumbered and slept : first slumbered and then 
slept. And here is the danger: when the Lord grants a 
season of ease to us while climbing the hill Difficulty, that 
we may become so pleased with it and with ourselves as to 
permit drowsiness to come upon us, and finally fall into a 
deep sleep, thus ceasing altogether to press forward and 
grow in grace. It is well if at such a time, our roll 
slips out of our hand, if we are not left to fall into 
some sin, wounding the conscience and subjecting us to 
trouble through our whole lives. Let me refer you to two 
examples of this — one in the Old Testament, the other in 
the New : The first we refer to is the case of David. We 
read that the Lord gave him rest from all his enemies 
round about. He had been long climbing the hill Diffi- 
culty, but now in the providence of God he was led into 
a pleasant arbor, and there the spirit of slumber came over 
him, the roll not only fell out of his hand, but that sin 
with Bathsheba was committed, causing him deep sorrow 
all his days. The other case to which we refer, that of the 
disciples, the last night they spent with their Lord. What 
a delightful night was that ! They were drawn in off the 
hill Difficulty, and set down in a pleasant arbor ; if rightly 
improved, calculated to strengthen them for climbing the 
steeps before them. Their master told them to " Watch 
and pray." They all slumbered and slept and Peter was 
left to fall shamefully and deeply. 



HILL OF DIFFICULTY. 211 

But to return to the case before us. Here uow is Chris- 
tian fast asleep. The raau who a little while ago could 
give Simple, Sloth and Presumption such excellent advice 
and such faithful warning of their dangers. " If," said he 
to them, " he that goeth about like a roaring lion comes 
by, you will certainly become a prey to his teeth." And 
yet he is uow in this very state himself, a prey to the 
enemy if he should come along. So it is, alas, with the true 
Christian. He may warn others of the danger of prayer- 
lessness and yet he falls into this very state himself; out 
of which, if the Lord do not awaken him he would be- 
come a prey to the destroyer. In mercy, however, to his 
erring children, the Lord will not permit them to sleep 
always. While, therefore. Christian was sleeping, there 
came one to him and awoke him, saying : " Go to the ant, 
thou sluggard, consider her ways, and be wise." And thus 
it is that God awakens his children out of sleep ; some 
text of Scripture, guided by the Spirit of God to the heart, 
lays open their sin and folly, or perhaps some word from 
the mouth of one of his ministers has the same effect. 
This is the way in which David \vas awakened. 

But although the Word of God, in some form, is the 
means employed for this purpose, yet very frequently the 
Lord employs some sharp providential rebukes for this 
purpose. " When we are judged," says the apostle, " we 
are chastened of the Lord, that we should not be condemned 
with the world." The children of the world are asleep and 
the Lord may let them alone. But if his own children fall 
asleep, if a text of Scripture or a message from the mouth 
j of one of his servants will not do, he will send some start- 
f 1 ling providence. Now I hope ray hearers you will remember 



212 LfiCTtJEfi tX. 

lliis, that if you are the children of God and have 
fallen into a sleepy, careless state, if you do not bestir 
yourselves the Lord will awaken you by sore chastisement. 
After being thus awakened, it is said, " Christian suddenly 
started up, and sped him on his way, and went apace till 
he came to the top of the hill." You will remember that 
during this time his roll is gone, and yet he thinks not of 
it for a time. You will see, however, from what follows 
what a vast change has come over him in consequence. 
He is frightened by the report of Timorous and Mistrust, 
whereas formerly he would have paid no manner of atten- 
tion to it, but on the contrary would have administered to 
them a faithful rebuke for their folly, as he did in the 
case of others who were out of the way. We ask your 
particular attention to what follows, as you will see from 
it the importance of maintaining a hope of salvation, that 
thus we may be prepared for meeting temptations and dif- 
ficulties. And what makes me particularly anxious to 
direct your attention to this subject, is that I fear in these days 
of formality, where so little is known or cared for in relig- 
ious experience, the influence of a hope of salvation upon 
the Christian life is very much overlooked. It is not so, 
however, in the Word of God — vast importance is given 
to it there. It is the helmet which defends the head, it is 
the anchor which holds the soul, and it is, in a word, the 
great animating principle in the soul of the believer which 
leads him to despise the powers as well as the smiles of an 
ungodly world. Having for our helmet the hope of sal- 
vation : " Which hope Ave have as an anchor of the soul, 
both sure and steadfast, and which entereth into that 
within the vail." — Heb. 6 : 19. " For which cause we 



HILL OF DIFFICULTY. 213 

faint not ; for though our outward man perish, yet the 
inward man is renewed day by day. For our light afflic- 
tion, which is but for a moment, worketh for us a far more 
exceeding and eternal weight of glory. While we look 
not at the things which are seen, but at the things which 
are not seen ; for the things which are seen are temporal ; 
but the things which are not seen are eternal." — 7/. Cor. 
4: 16-18. Let us now attend to what follows: When 
Christian had gained the top of the hill, he was met by 
two men named Timorous and Mistrust, who were running 
full of terror the other way. On Christian asking them 
why they were running the wrong way, " Timorous an- 
swered, that they were going to the City of Zion, and had 
got up that difficult place; but, said he, the further we go 
the more danger we meet with ; wherefore we turned and 
are going back again." " Yes, said Mistrust, for just be- 
fore us lie a couple of lions in the way, whether sleeping 
or waking Ave know not; and we could not think if we 
came within reach, but that they would presently pull us 
in pieces." With that they ran past him down the hill. 
Now these two men are designed to represent two classes 
of unbelievers, or rather they represent the two effects of 
unbelief, rendering persons afraid in the sight of danger 
and leading them to mistrust the care and power of God. 
Unbelievers may have considerable desire after heaven and 
they may advance a considerable distance on the way to 
heaven, as was the case with these two men, but when- 
ever they are called upon to face some great danger- they 
become afraid, they will not trust the faithfulness of God 
to carry them in safety through that danger. Take as an 
example, the conduct of the children of Israel in the 



214 LECTUEE IX. 

wilderness, when the spies returned. They told the people 
that the land was indeed desirable, but they were walled 
and very great. The consequence was they turned back. 
This, observe, was when the danger was at a distance. 
Take as a contrast with this, the conduct of the three Jews 
at Babylon : "Our God, whom we serve, is able to deliver 
us from the burning fiery furnace, and he will deliver us 
out of thine hand, O King." — Dan. 3:17. We may re- 
mark here, that some of God's children are of a timorous 
and mistrusting disposition. God will either keep them 
from danger or strengthen them, at least keep them from 
turning back. 

There is one thing more in regard to these two men, to 
which we would call your attention. It appears they had 
clambered up the hill Difficulty, and got finally over the 
top of the hill and it was not until they got in sight of 
the lions on the other side that they became terrified and 
turned^back. Now there is truth and much instruction 
here. You might think that all that is necessary to turn 
back unbelievers is that they be exposed to some trial ; but 
this is not so. You may see them clambering up not only 
one hill of Difficulty, but often another, and yet at length 
the unsoundness of their hearts may manifest itself when 
they see some supposed trial, difficulty or danger ahead of 
them. 

Notice in the next place the effect which the report of 
Timorous and Mistrust had upon Christian. It made him 
afraid, for there was now guilt upon his conscience, and 
nothing so takes away courage as a consciousness of guilt. 
But mark the proof which he now gives that his heart is 
right with God : he has no thought of turning back in 



HILL OF DIFFICULTY. 215 

order to get clear of his fears. " Whither shall I fly to be 
safe ? If I go back to my own country, that is prepared 
for fire and brirastonCj and I shall certainly perish there ; if 
I can get to the Celestial City, I am sure to be in safety there. 
I must venture. To go back is nothing but death : to go 
forward is fear of death, and life everlasting beyond it. I 
will yet go forward." How characteristic is all this of the 
true believer. Here are the very principles which have 
been embedded in his heart by the Holy Spirit. Behind 
there is nothing but destruction, " a certain fearful looking 
for of judgment." To go forward, there may be fear in 
the way, but everlasting life is beyond. Here then is the 
only possibility of escape, and this is the way that he 
finally resolves to pursue. He had, however, not advanced 
far before he thinks again of what he had heard from 
Timorous and Mistrust, and with the same effect, it made 
him afraid. But on other occasions he had been comforted 
and encouraged by reading in his roll : and why not try 
that method now ? " He, therefore, felt in his bosom for 
his roll, that he might read therein and be comforted ; but 
he felt, and found it not. Then was Christian in great 
distress, and knew not what to do ; for he wanted that 
which should have been his pass into the Celestial City." Now 
mark this passage carefully. It is possible for a true be- 
liever to lose his evidence of heaven and for a time he may 
not think of his loss; but at length here is the way in 
which that man will be affected by his loss. His comfort 
is gone, — that which formerly encouraged him in difficulty 
and danger is gone, he is filled with perplexity and distress, 
and remains in this state until his assurance is restored. 
Do you wish to have this view confirmed from the 



216 LECTURE IX. 

Word of God ? Look at David, in Ps. 51 : 12 : " Restore 
unto me the joy of thy salvation ; and uphold me with thy 
free spirit." Look at Job 29 : 2 : " Oh that I were as in 
mouths past, as in the days when God preserved me ! " 
And now I have a question to ask : What are we to think 
of those M^ho profess the Christian name and who know 
nothing of the joy or the sorrow and dej.ection that is pro- 
duced when that is lost ; but who can live days and 
mouths and years, and perhaps never have a serious 
thought about it ? C an it be possible that such persons 
have ever been awakened to a sight and sense of the reality 
and value of eternal things ? That a true Christian may 
for a time have no assurance is possible, but that he can be 
insensible to his loss, and make no effort to regain it, we 
cannot believe. Faith is essential to salvation, and hope is 
essential to comfort ; and can you conceive of a Christian 
living easy without comfort? We doubt not but what 
Bunyan here wrote was taken from his own experience. 
When committed to prison for the Word of God, a thick 
gloom settled upon his soul. His evidence for heaven was 
gone, but he resolves, comfort or no comfort, that he would 
die for Christ. 

At length Christian bethought himself that he had lost 
his roll in the arbor, and after falling down upon his Icnees 
and confessing his sin to God, he resolves at once to return 
to the place where he lost it and seek for it. So if we have 
lost our assurance of heaven we must at once resolve to go 
back again to the place where we have lost it. Have we 
lost it by indulging in any siu or neglecting any particular 
duty? We must go back again and relinquish that sin 
and begin the performance of that duty. H^ve we lost it 



HILL OF DIFFICULTY. 217 

in allowiug sin to spread over the soul, then we must re- 
pent and forsake our sins. Have we lost it by sloth, want 
of watchfulness, casual security, we must go back again to 
a close and lively walking with God. As Christian went 
back again to the arbor you will see his heart was filled 
with sorrows and his mouth with lamentations over his 
folly. "O wretched man that I am, that I should sleep in 
the day time ! that I should sleep in the midst of dif- 
ficulty; that I should so indulge the flesh as to use 
that rest for ease to my flesh which the Lord of the hill 
hath erected only for the relief of the spirits of pilgrims ! 
How many steps have I taken in vain ! " You will see 
from this that the losing of assurance is regarded as no 
slight matter by the true Christian. Instead of regarding 
it in the light of an accident or a misfortune, as when a ' 
man loses his money, he connects it Avith his own sin. As 
the prophet Jeremiah says, Ohap. 2:19: " Thine own 
wickedness shall correct thee, and thy backslidings shall 
reprove thee : know therefore and see that it is an evil 
thing and bitter, that thou hast forsaken the Lord thy 
God, and that my fear is not in thee, saith the Lord God 
of hosts." But that precious promise of our Saviour ap- 
plies to assurance as well as every other blessing of salva- 
tion. " Ask, and ye shall receive, that your joy may be 
full." — John 16 : 24. The person who is affected by his 
loss of this blessing and humbles himself before the Lord 
on account of his sin in losing it, and who sets himself with 
his whole heart to seek it ; that person shall at length find 
it. Of this we are next informed in the case of Christian. 
" Now by this time he was come to the arbor again, where for 
awhile he sat down and wept ; but at last, (as Providence 

10 



218 LECTURE IX. 

would have it), looking sorrowfully down uuder the 
settle, there he espied his roll, the which he with trembling 
and haste catched up, and put it into his bosom." Such is 
the blessed result of diligence in this matter. But if on 
the other hand, we can live contentedly while destitute of 
all assurance, we need to examine ourselves. Once per- 
haps we had a notion that all was well with us. Like the 
stony ground hearers, we heard with joy the word which 
brought us pardon ; but this gone, we have now settled 
down in a state of stupid indifference. Now if this is the 
state of matters with us, can we either expect to have as- 
surance or even a hojje of heaven ? or can we even think 
that such conduct as this is consistent with the experience 
of a true Christian ? The behavior of Christian, on re- 
gaining his roll is described : "■ Therefore he laid it up in 
his bosom, gave thanks to God for directing his eye to the 
place where it lay, and with joy and tears betook himself 
again to his journey. But O how nimbly did he go up 
the rest of the hill ! " Here you will notice three things : 
1st. His joy. It is a trite remark that we never know the 
value of our blessings until we once lose them. See the 
woman in the parable when she lost the piece of silver, she 
lighted a candle, and she swept the house and searched 
diligently until she found it. "■ And when she hath found 
it, she calleth her friends and her neighbors together, say- 
ing, rejoice with me ; for I have found the piece which I 
had lost." — Luhe 15: 9. So the Christian is not satisfied 
until he is fully assured of his salvation. This indeed is 
one design of God in permitting this, not that he takes 
any delight in the sighs and groans of his children in this 



HILL OF DIFFICULTY. 219 

state, but to teach them to vaUie this precious jewel and to 
guard it with diligence against all foes. 

2nd. He takes care to give thanks to God. He now ap- 
})reciates its value as never before. 

3rd. He went on with accelerated speed. Aud such is 
always the case. With this precious jewel in his possession 
he forgets all his difficulties. 

But although Christian regains his lost assurance, all his 
troubles and sorrows are not at an end, as appears from 
what follows. " Yet before he got up the hill the sun 
went down." Thus it is that the Lord may chastise his 
people for their backsliding, even after he restores to them 
the joys of salvation. He makes them feel more that it is 
an evil and a bitter thing to fall into sin. But how often 
does the Lord prevent his people with his goodness. 
While Christian was musing sorrowfully with himself, he 
lifted up his eyes and beheld a palace ; and he knew that 
it belonged to the Lord of the country, and was for the 
entertainment of pilgrims. This palace Beautiful is re- 
presented as standing in the middle of the way. By this 
palace we are to understand a church or congregation of 
faithful men professing the truth of God. This palace is 
entered when men make a public profession of religion and 
join themselves to some Christian church. AVhen Christian 
saw this house he made haste : but he saw two lions, one on 
either side of the path which led to the palace, and he became 
frightened and halted. Tlie porter. Watchful, seeing 
Christian's fears assured him that the lions were chained 
and that there was no danger. How beautiful is this 
when God sets duty before us we must meet it though 
lions be in the way. Yet the comforting thought is that 



220 LECTURE IX. 

he will restrain them. They appear formidable and danger- 
ous to us because we cannot see their hidden chains. But 
he who is omnipotent has all powers in his control and 
will protect the believer in the performance of every duty. 
In conclusion we may learn from this subject : the great 
need of avoiding spiritual sloth and spiritual slumber. 
The believer needs constantly to watch and pray for he 
knows not in what form or at what hour temptation may 
come. Make sure of your eternal salvation. Let strict 
performance of duty be the principle of your life, trials and 
persecutions may meet you ; but they can never overcome 
for God sets bounds to the wrath of all his enemies. 







HOUSE BEAUTIFUL. 



LECTURE X. 



Watcliful and Christian. — Duty of tlie Church. — Christian enters. — 
Eeception. — Conversation with Discretion, Piety, Prudence and 
Charity. 

You will remember that at the close of our last lecture 
we left Christian at the entrance to the house Beautiful. 
This name is very appropriately given to the visible 
church. We enter the house Beautiful, where by a public 
profession we connect ourselves with the people of God and 
enjoy in fellowship with them the privileges of his church. 
As great difficulties and dangers are often connected with 
making a profession of religion, not only from persecution, 
but as arising either from conscientious scruples or carnal 
apprehensions, — our authority very appropriately repre- 
sents two lions as standing in the way to the house. But 
to encourage Christian as well as to convince him that the 
path of duty is the path of safety, the porter who is called 
Watchful is represented as calling out to him, that the 
lions are chained and therefore if he keeps straight in the 
way and advances forward without turning to the right 

221 



222 LEcrruRE x. 

hand or to the left, he is safe. This Watchful, as his 
name imports, is designed to represent a faithful gospel 
minister. "Obey them that have the rule over you." 
They are to watch not only over those who are already in 
the house, but they are to act as porters for those who are 
entering in, — opening the door for the admission of none 
but such as possess the character of those for whose enter- 
tainment the house has been built. " Open the gate, says 
the Lord of the house, that the righteous nation which 
keepeth the truth, may enter in." But Watchful in the 
present case is represented as doing more than acting in the 
character of a porter, he also encourages Christian to ad- 
vance forward and tells him how it is, he shall escape all 
danger, and so ministers of the gospel ought to encourage 
fainting, timorous souls to come in. " Now we exhort you 
brethren," says the Apostle, " Warn them that are unruly, 
comfort the feeble, support the weak, be patient toward all 
men." 

There is one thing further which we would notice con- 
cerning this house Beautiful. You will observe that it is 
not placed before the wicket gate, as if no person could 
enter into Christ, the door, until they have first entered 
his church, making a connection with the church essential 
to salvation, and when men have taken this step, it is very 
natural to take a second, viz, : that this must be some par- 
ticular church, and therefore anathematize and curse every 
other, and then a third step is very natural, the state nuist 
support that church and all who will not come in must be 
compelled and persecuted into that measure ; and then a 
fourth step is very natural for the members of that church 
to sit down contentedly in ignorance of everything relating to 



HOUSE BEAUTIFUL,. 223 

the principles and practice of true religion. The church is 
everything. Baptism and the Lord's Supper is everything. 
There is no 2>lace for regeneration by the Holy Ghost and 
for all that faithful experience by which the Christian is 
conformed to his dear Brother and fitted for his Father's 
House. This, however, is not the representation given by 
the author of this book. According to him and according 
to a higher authority we ought to first enter by Christ the 
strait gate, and our experience ought to furnish some evi- 
dence that we have thus entered, before we think of enter- 
ing his church by a public profession. 

We now return to the case .of Christian standing before 
the house Beautiful. You will see that he is very desirous 
to get into it and yet it is worthy of remark that the porter 
does not at once admit him. He first holds a conversation 
with him and even then he does not do it until he has 
called to his aid Discretion, and after she has conversed 
with him for a time, she brings forward Piety, Prudence 
and Charity, and it is not until they are perfectly satisfied 
that no rule of the house is violated in his admission, nay 
that upon the contrary the rules of the house require it, 
that he is admitted. Now we ask your particular atten- 
tion to what follows. It is calculated to teach an inipor- 
tant lesson at all times, but especially at the present day, — 
that is the exceeding caution with which persons should be 
admitted into the communion of the Church of Christ. In 
nothing perhaps has the church fallen further in our day 
from the primitive church and from the purest churches of 
the Keformation than in the admission of members. 
Owing to the lax practice prevailing upon this subject 
multitudes are introduced who prove a dead weight upon 



224 LECTURE X. 

the energies of the church, if not a disgrace to her com- 
munion. In some congregations or denominations of the 
church the whole examination of candidates consists in a few 
doctrinal questions, while in others a few respecting their 
feelings answer the purpose. In ray own experience I 
have met with not a few who possessed no acquaintance 
with the plan of salvation and no knowledge of inward 
experimental religion, and yet for some reason they wanted 
into the church and were much displeased when told it 
could not be, and when advised as to the course they 
should pursue they returned not again, but went away 
where ignorance and impiety were no bars to communion. 
No wonder that God should frown upon such a method as 
this of building up churches. Hear the language which he 
uses : " O ye house of Israel, let it suffice you of all your 
abominations, in that ye have brought into my sanctuary 
strangers uncircumcised in heart, and uncircumcised in 
flesh, to be in my sanctuary to pollute it, even my house, 
when ye offer my bread, the fat and the blood, and they 
have broken my covenant, because of all your abomina- 
tions."— ^scZ;iW 44 : 6, 7. 

Upon Christian making application for admission to the 
House, the porter proj)Oses a few questions to him and he 
answers them. These questions you will see relate to the 
views which he had of his former condition, his present 
wishes and his future prospects. " I am come from the 
City of Destruction, and am going to Mount Zion ; but 
because the sun is now set, I desire, if I may, to lodge 
here to-night." And in answer to the question, " What 
is your name ? " '' My name is now Christian, but my 
name at first was Graceless : I am come of the race of 



HOUSE BEAUTIFUL. 225 

Jai^heth, whom God will persuade to dwell iu the tents of 
Shera." It is easy to see the design of this part of the re- 
presentation. Ministers of the Gospel ought to converse 
in private with applicants for communion. And here are 
the subjects on which they should converse with them ; 
and unless they give some satisfactory evidence of an ac- 
quaintance with these subjects they should not think of 
opening the gate for their reception. If they are ignorant 
of their state by nature, if they know nothing of a Chris- 
tian's hope, if they are not fixed and determined in their 
resolution of traveling to the Celestial City along the king's 
highway ; then are they unfit for the communion of the 
tlie church. And although it is not the province of minis- 
ters of the gospel to search the heart, yet by conversing 
closely with applicants for communion upon such subjects as 
these, they are able to form a pretty correct judgment upon 
the character of a man's profession, whether it is intelli- 
gent and the result of experience, or external and formal. 
Another thing is very noticeable: The porter puts a ques- 
tion to Christian which brings out from him an account of 
his sin and folly, in sleeping by the way. And his answer 
to that question must have gone fiir to convince Watchful 
that he was just such a man as ought to be admitted, for 
you will observe that he makes no concealment of his con- 
duct in this matter. He attempts no apology, as men iu 
their natural state would do, but takes blame to himself 
where conscience tells him he was to be blamed. But 
although thus far the answer of Christian must have ap- 
peared satisfactory, Watchful does not admit him until he 
has rung a bell and called Discretion. This shows us with 
what extreme caution persons should be admitted into the 



226 LECTUKE X. 

church of Christ. In our first interview with them every- 
tliing may appear right, but still there ought to be discre- 
tion exercised not only in conversing with them further but 
examining into their life and conversation^ If the house 
was our own, then we might be liberal, and we might be 
loose in admitting persons into it ; but it belongs to the 
Lord of the country, and he has laid down rules for ad- 
mission and he must be displeased if these rules are over- 
looked or violated. And yet some men are not at all particu- 
ar, nor will they exercise the hundredth part of discretion 
in admitting persons into membership in the house of 
God, as into their own house. It is worthy of remark 
that when Christian is informed he must wait, that it was 
necessary to exercise discretion in his admission, he does 
not get into a pout or a pet; he does not say if this house 
does not admit me I will go and find one that will. No, 
he stands patiently waiting, he has a good conscience in the 
matter and he knows that caution on the part of the church 
will not injure him. The questions proposed to him by 
Discretion are much the same as those of Watchful, only 
somewhat more pointed and searching. In addition, how- 
ever, she asks him : " How lie had got into the way and 
what he had seen and met Mnth in the way ?" And so we 
should think it profitable, nay, we regard it as absolutely 
necessary to examine applicants for communion respecting 
the Lord's dealings with their souls and all the way where- 
by he has led them hitherto. In saying this we do not 
mean to endorse that part of the church where this has 
been carried to excess, making it a subject to be brought 
forth in weekly or monthly meetings : thus instead of that 
privacy to which it ought to be confined, proclaiming it in 



House beautiful. 227 

the hearing of all and reiterating it again and again until 
it has become perfectly stale. Such a practice as this is 
calculated to degrade experimental religion. It fosters 
hypocrisy, while it discourages the honest and truly pious, 
because they have nothing to tell that will compare with 
that of their tallcative brother. But while condemning this 
extreme, I fear that on our side of the house we have fallen 
into an opposite extreme, a reluctance to speak at all on 
the subject of experimental religion, and a neglect to ex- 
amine candidates for the communion of the church upon 
this subject. It is no purpose to tell us that we cannot dis- 
cern spirit and may be deceived. Why not try to get the 
best evideuge we can, dealing honestly with all. 

After receiving such satisfactory answers, and Christian 
modestly yet firmly asking for admission into the house, it. 
is beautifully stated "That Discretion smiled but the water 
stood in her eyes." This is designed to express the pleasures 
and the joy with which ministers of the gospel, and indeed all 
true members of the church of Christ, will welcome into 
her communion all who give evidence that they belong to 
Christ. If there is joy in heaven over one sinner that re- 
pen tetli so there should and will be on earth at the sight of 
another wanderer on his way to heaven. Of all parts of 
the ministerial office none is more pleasant than Avhen we 
can take by the hand the waiting ones and say to them : 
"Come in, thou blessed of the Lord; wherefore standest 
thou without ?"—G^ew. 24: 31. On the other hand it is 
a most painful task, when we have to inform those with 
whom we have conversed that we have not such clear evi- 
dence as would warrant us in recommending their admis- 
sion. 



228 LECTURE X. 

On calling out Prudence, Piety and Chanty, Christian is 
welcomed in and then before supper is ready, two things 
take place well worthy of attention. First, they set some- 
thing before him to eat and drink and then Prudence, 
Piety and Charity carried on a most edifying, searching 
and instructive conversation. Now this is intended to rep- 
resent two things which ought to precede the administra- 
tion of the Lord's Supper to those admitted by a public 
profession in the church. First, what was set before him 
is designed to represent those preparatory discourses and 
devotional exercises with which the Lord's Supper was in- 
troduced at that day, and now also where the ordinance 
has not fallen into contempt ; second, the conversation of 
Prudence, Piety and Charity is intended to represent the 
searching character of the exercises with which the Lord's 
Supper should be preceded, not only by the discourses of 
ministers, but of private Christians among themselves. 
What profit would it be to newly-admitted members if 
persons of confirmed piety and experience would take them 
and converse with them as Prudence, Piety and Charity are 
re])resented here as doing with Christian, until supper was 
ready. Nay, such conversation would profit themselves. 
The way whereby the Lord leads his people is various and 
they might hear from their young brother something dif- 
ferent from what had been experienced by any of them. 

We now ask your attention to the discourse of Prudence, 
Piety and Charity. Sweeter discourse than this is not to be 
found in any uninspired book that was ever written. If you 
have a taste for what is spiritual and experimental you 
cannot but be pleased. If you wish to be furnished with 
the most suitable material for trying your state before God, 



HOUSE BEAUTIFUL. 229 

and your right to the Lord's Supper, you cannot but be 
pleased and edified. We thouglit at one time we should 
be able to include the whole of Christian's reception and 
entertainment at the house Beautiful in one lecture ; on 
coming however to make a close examination we find so 
much to be admired, so much beautiful and striking and 
profitable to direct, that we conclude this could not be done 
without doing injustice to the subject. We will therefore 
confine ourselves this evening to the conversation 'of Pru- 
dence, Piety and Charity, reserving the administration of 
the Lord's Supper and the instruction which followed to 
be the subject of a future lecture. First, The conversa- 
tion of Piety. She first proposes this question : " What 
moved you at first to betake yourself to a pilgrim's life?" 
To this Christian has a ready answer. It was conviction 
of sin and apprehension of total destruction if he remained 
where he was. Now, my hearers, are you ready to give the 
same answer ? Can you, adapting the language of Peter 
to this subject, say : " Lord, thou knowest all things ; thou 
knowest that I love thee ! " — John 21 : 17. It was this 
that first led me to think seriously upon the subject of re- 
ligion. Many of you now hearing me have made a pro- 
fession, and thus set out visibly on the journey to the Ce- 
lestial City. What was it, my friends, which led you to 
take this important step ? Did you see yourselves sinners 
before God ? Were you sensible of the destruction which 
was coming to yourselves ? and thus were you led to the 
Lord Jesus Christ ? Let me tell you that much of the 
success of any important work depends upon the correct- 
ness of its commencement. If, therefore, you begin right 
you have greater hopes for the future. But it may bo 



230 LECTtTRfi X. 

that some of you have not even visibly set out, and can 
you give any good reason for this now ? Will you be able 
to give any when you are laid upon a death-bed ? Be as- 
sured this delay in setting out will finally overwhelm you 
in ruin or else cover you with shame. But inasmuch as 
many under conviction of sin run in various directions for 
relief, Piety next inquires of Christian : " But how did it 
happen that you came out of your country this way ? " 
Here again Christian has a ready answer : " It was as God 
would have it ; for when I was under the fears of destruc- 
tion, I did not know whither to go ; but by chance there 
came a mau, even to me, as I was trembling and weeping, 
whose name is Evangelist, and he directed me to the 
Wicket Gate, which else I should never have found, and 
so set me into the Avay that hath led me directly to this 
house." Now I would here take occasion again to propose 
this question to such of you as are visibly in the way : 
How were you directed into it ? Can you remember any 
faithful Evangelist whom you thank God for, who came 
to open to you your sins and direct you to the Saviour? 
Or was it some book, or some chapter of the Bible, or the 
conversation of some pious friend; or was it something 
which you heard from a sainted mother or an affectionate 
father, who have now entered upon their rest? Surely 
you have something of this kind to remember and record 
when thinking upon the loving-kindness of the Lord. 
But there are mauy who set out and run well for a time 
but fall short of the teaching of the Holy Spirit and thus 
finally turn aside, Piety therefore asks him: "But did 
you not come by the house of the Interpreter ? " To this 
Christian replies in the affirmative, and then goes on to 



HOUSE BEAUTIFUL. 231 

recount the memorable lessons he had learned there — les- 
sons which M'Ould stick to him till his dying day. Now, my 
hearers, what would you answer to such a question as this? 
Have you come by the house of the Interpreter in your 
journey toward Zion ? Has the Spirit of God taught you 
lessons which will abide with you? Some complain of 
bad memories when you ask them anything on the subject 
of religion. They once knew it, but it is all gone. Hear 
the remedy : "I will never forget thy precepts; for with 
them thou hast quickened me." There were especially 
two lessons Avhich clung to him : The dream of the man 
that thought in his sleep the day of judgment was come. 
" It made my heart ache," says Christian, " as he Avas tell- 
ing of it, but yet I am glad I heard it." The other les- 
son w\is that of the venturous man M'ho cut his way 
through the armed men that stood in the door to keep him 
out, and how he was bid to come in and win eternal glory. 
Piety next asks him of all he had seen and then Christian 
relates his experience with the men he met on his journey 
and the trouble he had at the hill Difficulty. And surely 
if the Lord is leading us, we shall have some notes of the 
journey treasured up in our minds. And when we are 
come into the presence of the Lord's servants we will not 
be lacking for something to say. There will be two good 
effects of this : we will be humbled as we look back over 
our past experience, and we will be convinced of the good- 
ness of the Lord. And if we wish to have evidences of 
our piety, let us look back over the way by which we have 
been led and see whether our experience at all corresponds 
with that of Christian. Do we enjoy the peace, comfort 
and hope that he did ? 



232 LECTUEE X. 

Let me tell you the man who maintains a profession and 
remains ignorant of this experience is in great danger of 
infidelity. 

After Piety has ceased, Prudence commences, and the ques- 
tions which she proposes are of a still more searching nature 
than those proposed by Piety. If therefore the questions 
of Piety have failed to lead us to see our true character, 
let us attend to those of Prudence. She brings out some 
things relating to the inward struggle with indwelling sin 
and our manner of life, which must greatly assist us in 
ascertaining our true condition. The first question which 
Prudence proposes to him is : " Do you not think some- 
times of the country from which you came ? " To this he 
replies : " Yes, but with shame and detestation/' &c. This 
answer is undoubtedly borrowed from the words of the 
the apostle : " What fruits liad ye then in those things 
whereof ye are now ashamed." A believer cannot but 
think often of what he was in his unconverted state, when 
living without Christ or hope in the world and walking 
after the flesh. The thought of this is painful to him, 
and instead of wishing to return back over his sinful life, 
he desires through the sanctifying influences of the Holy 
Spirit a greater distance between him and it. Nothing 
more distinctly marks the character of the Israelites in the 
Avilderness than their sighing after the pleasures of Egypt. 
How -different that from tlie conduct of their leader. 

He esteemed " the reproach of Christ greater riches than 
the treasures in Egypt ; for he had respect unto the recom- 
pense of the reward." What would you say in answer to 
to this searching question ? Do you ever think of your 
former state? And with what feelings do you think of it? 



HOUSE BEAUTIFUL. 233 

Was there a time in your life when you lived in neglect of 
secret prayer, when the things of God seemed distasteful 
and there was no loveliness in Christ? What do you 
think of that life now ? Would you fain forget it; and 
do you look back with shuddering fear upon it ? What a 
disgraceful thing it is to any professor to boast of his sins 
and feats while he was in a life of disobedience to God. 
The true believer will not be heard boasting of his sins 
but on the contrary will either not allude to them or when 
obliged to do so will follow Christian's example and speak 
of them with shame. 

Another most searching question proposed to him by 
Prudence was : " Do you not bear away with you some of 
the things that then you were conversant w'ithal ? " 
Christian replies : " Yes, but greatly against my will ; es- 
pecially my inward and carnal cogitations. * * * But 
now all those things are my grief, and I would never think 
of those things more if I could choose my own things ; but 
when I would be doing of that which is best, that which 
is worst is with me." 

The meaning of this question and answer will require 
no explanation to any w'ho understand the seventh chapter 
of Romans and especially such as have experienced what 
is described in that chapter. Every converted soul has 
been taken out of the City of Destruction ; but he has not 
been able to leave behind him everything which he had 
while in that city. He has brought away a law and this 
gives rise to carnal, sinful thoughts and desires. But mark 
the character of the true Christian. These things are 
against his will. If he had his desire he would never 
wish to have a thought of these things any more. But 



234 LEcrruRE x. 

notwithstanding, when he would be doing good evil is 
present with him. This is a fact in the experience of every 
real Christian, when he makes the greatest efforts to exclude 
evil sometimes he succeeds the worst. It is true some im- 
agine perfection is possible, but the marvel is how any one 
who has ever read the Bible could have thought there is 
anything there favorable to suclx a doctrine. Alas, that 
men should be so blind and inconsistent as to hold the 
doctrine of perfection and then be heard coufessing their 
sins. Bunyan held to no such doctrine. He knew by ex- 
])erience that he was far from being able to say : " The 
prince of this world cometh and hath nothing in me." 

Another question asked of him by Prudence : " Do you 
not find sometimes as if three things were vanquished, 
which at other times are your perplexity' ? " To this Chris- 
tian replies : " Yes, but that is seldom ; but they are to me 
golden hours in which such things happen.'' How beau- 
tiful and how true is this I Although the greater part of 
the life of the Christian is spent in sighs aud in groans, yet there 
ai'e times when he gets a foretaste of heaven in this respect 
that he feels not the working of corruption. Especially is 
this the case in the hom's of prayer and attendance upon 
the ordinances of God's house. Xo vronder he calls these 
golden hours. 

Prudence next asks him : " If he can remember by what 
means he fiuds his annoyances at times vanquished ? " Chris- 
tian replies : " When I think of what I saw at the cross, 
* * when I look upon my broidered coat, * * 
or at the roll, * * or when I think of where I am 
going, * * * ^\^2Lt will do il." Here are four 
ways in which the believer conquere indwelling sin. The 



HOUSE BEATTTIFUL. 235 

Cross of Christ is placed first, for it is the grand means of 
subduing sin. This is the great mystery of the Christian 
life — dying unto sin through the death of Christ. The next 
plan is when he looks at his broidered coat, or views liimself 
"clothed upon with our house which is from heaven." 
That not only operates as a motive but furnishes grace. 
Again when he looks at his roll : " he that hath this hope 
in him purifieth himself even as he is pure." And 
finally, Avlien he thinks about heaven, that blessed place 
where there is no sin. There " we shall be like him : for 
we shall see him as he is." Prudence proposes a final 
question : " What is it that makes you so desirous to go to 
Mount Zion?" 

Christian tells her that he desires to see Christ and to 
be rid of all annoyances : for there he will find no death 
and he shall dwell with those whom he likes best. He 
loves him who eased him of his burden and would fain be 
where he would die no more and with the company that 
shall continually cry, " Holy, holy, holy ! " 

What piety and heavenly-miudedness are there in this 
answer. Many wish to get to heaven because they have 
some vague idea of its rest and beauty and joy. But this 
is not the true hope of heaven. Such forget Christ and 
the trials of the Christian life, and think only of the re- 
ward and its peace. The true Christian looks at Christ 
first and through him sees heaven and its happiness. When 
Prudence was satisfied, then Charity questions him. But 
where will she find anything more, calculated to try him 
after what has been already said ? What point has been 
left untouched by Piety and Prudence? A most important 
one, viz. : the concern which people have for the salvation 



236 LECTURE X. 

of their families. We may lay it down as a correct prin- 
ciple that the man who is engaged in reality about his own 
salvation, wall also earnestly desire the salvation of the 
members of his family, and if he desires this then he will of 
course use the means appointed. There are many reasons 
for this. A regard to their welfare and the glory of God, 
and also for the credit of religion. Every person knows 
it is discreditable to religion when religion does not pros- 
per in the families of those who make a high profession. 
The world sneers at the efforts of such a man. They will 
tell him to look at home and try to promote religion there 
before going abroad. Attend now to the discourse of Char- 
ity. She first asks: "Have you a family? Are you a 
married man ? " She next asks him : " And why did you 
not bring them along with you?" Notice the answer and 
how he was affected while giving it: "Then Christian 
wept and said : Oh, how willingly would I have done it ! 
but they were all of them utterly averse to my going on 
pilgrimage." Now it appears from this that our own will 
not always go along with us. But there is grief shown 
here because of their condition. Will your religion bear 
this test? Are you anxious for the salvation of those in 
your families who are not following Jesus ? After she has 
asked Christian if he talked with his family, and prayed 
for them, which he answers in the affirmative, with 
much earnestness, the question is proposed : " Did you tell 
them of your own sorrow and fear of destruction?" 
Christian answers he did both by words and act. Nothing 
is more calculated to harden the unconverted than to see 
their relatives unconcerned. Our anxiety for the salvation 
of those near and dear to us should be made manifest. 



HOUSE BEAUTIFUL. 237 

She puts a question still more trying than any yet. And 
the answer of Christian develops the heart of a true be- 
liever more manifestly than anything yet. " But did you 
not with your vain life damp all that you by words used 
by way of persuasion to bring them away with you?" It 
will be vain for us to talk about religion, instruct or pray, 
if our temper, words or conduct embittei- those with whom 
we talk and associate. Look at his answer : He has noth- 
ing to boast of. He assents to the main point of the ques- 
tion. His conscience acquits him that he did walk upright 
and he says his strictness was what offended them, yet he 
Avould not give this up to please his friends. What will 
you say to this question ? Are you a devil at home and a 
saint abroad ? Surly and tyrannical in your own house- 
hold ? What mischief is done by such persons. I hope 
that this is not common, yet there are instances of this 
among the professors of Christ. 

In conclusion I w'ould say that if you are concerned 
about your Christian character test it by the questions and 
conversation of Prudence, Piety and Charity. Whom 
have you met with by the way and what can you say about 
your religion ? 

Are you content with original sin ? 

How is your life at home ? Does it correspond with 
your profession and actions abroad ? 

And finally here are the three qualifications to make you 
useful church members — be pious, be prudent, be charitable. 



HOUSE BEAUTIFUL 

(continued.) 



LECTURE XI. 



The Lord's Supper observed. — Duty and Privilege. — The Upper 
Chamber.— Ancient Records. — The Armory. — Delectable Mountain. 

You will remember no doubt tliat in our last lecture 
your attention was called to the reception of Christian into 
the house Beautiful. You must have noticed the care 
which was taken by those who kept the house in admitting 
him, and what searching examination he was subjected to 
previous to his admission. The lesson to be learned from 
this is perfectly accordant with the Word of God, and it is 
one of a most important character to the credit and welfare 
of the church. Those who are intrusted with the duty of 
admitting members to her communion should exercise the 
greatest care and caution, they should subject the knowl- 
edge and the experience and the conduct of those who ap- 
ply for admission, to the strictest scrutiny of the Word of 
God, and unless there is ground to hope after this, that 
they possess the scriptural qualifications of church members, 

238 



HOUSE BEAUTIFUL. 239 

they are by no means to tliink of admitting them. It is 
better they be kept for a season waiting at the gate of the 
house Beautiful, than that by hasty admission, the credit 
of that house shouki be tarnished, or its usefulness im- 
paired, for nothing can more effectually injure the credit of 
the church and impair her usefulness than a lax, hasty method 
of admitting members. This indeed is one of the principal 
ways in which Satan endeavors to iujure the church, — by 
introducing persons into her communion who are with the 
world in heart and in life. This will appear evident, if 
your read the parable of the tares. The tares represent 
the worldly, ungodly, wicked men, whom the fire of divine 
wrath will finally burn up, and when the servants ask : 
"From whence then hath it tares?" The rej^ly is: "An 
enemy hath done this," and that enemy is said to be the. 
Devil. 

One of the greatest calamities that comes upon the 
church then is the admission of such men, and although 
after all the care M'hich can be taken by the servants those 
who have not on the wedding garment may obtain admis- 
sion, yet this is no excuse to the officers of that church for 
want of faithfulness. 

It would appear from the earnestness which Christian 
manifested to get into the house Beautiful that he must 
have regarded it as a place where great and important 
privileges were to be enjoyed : nor was he disappointed in 
this. We have already considered one of those privileges, 
viz : — the communion of saints exhibited in the conversa- 
tion of Piety, Prudence and Charity. And what a pre- 
cious privilege is this ! The principle of grace implanted in 
the heart by the Holy Spirit is a social principle. It will 



240 LECTURE XI. 

meet with its highest gratification when the believer reaches 
Ziou and joins "the innumerable company of angels and 
the spirits of just men made perfect, and Jesus the media- 
tor of the heavenly company." But it is gratified in 
some measure even upon earth, when he becomes a fellow 
citizen with the saints and of the household of God. Such 
persons will seek him out and he will be attracted by their 
company and conversation and as burning coals are kept 
alive by being drawn close together, so the flame of divine 
love, will burn more brightly, when such persons draw 
close together : — As is said of the disciples going to Em- 
maus their hearts will burn within them while they talk to 
each other by the way and help one another in opening up 
the Scriptures. There are several other benefits to be en- 
joyed in the house Beautiful, as in the visible church and 
these are set forth in the remaining part of the description 
of the house which forms the subject of lecture for this 
evening : (1st.) He attended in fellowship with his breth- 
ren upon the celebration of the Lord's Supper. (2nd.) He 
is brought to a more spiritual and experimental acquaint- 
ance with the Holy Scriptures. (3rd.) He is clad in 
armor for the conflicts which await him by the way ; and, 
(4th.) He obtains a clearer view of the blissful home to 
which he is hastening. Let me now ask your attention to 
these things in the order in which they are here set down. 
And, first you have a description of the Celebration of 
the Lord's Supper. " Now I saw in my dream that thus they 
sat talking together until supper was ready. So when they 
had made ready, they sat down to meat. Now the table 
was furnished with fat things, and with wine that v/as well 
refined j and all their talk at the table was about the Lord 



HOUSE BEAUTIFUL. 241 

of the hill ; as namely, about what he had done, and where- 
fore he had did what he did, and why he had builded that 
house ; and by what they said I perceived that he had been 
a great warrior, and had fought with and had slain him 
that had the power of death." What a beautiful descrip- 
tion is this of the Lord's Supper. The table was furnished 
with fat things and with wine well refined. It is a royal 
banquet, consisting of everything that is satisfying to the 
soul and reviving to the heart, provided for the strengthen- 
ing and refreshing of weary pilgrims as they journey on- 
ward to Mount Zion. Therein the Lord Jesus Christ in 
all his fullness of salvation is set forth, so that the person 
who approaches this ordinance with lively affections and in 
the exercise of faith has Christ evidently set forth crucified 
before him. And it is not merely the death of Christ that 
is brought before him but all the pre])aratory steps leading 
to that grand issue for which the world had been prepar- 
ing for so many thousand years. He is seen as the Lord 
of glory humbling himself, taking our nature in union 
with his divine nature, taking upon him the burden of our 
sins and pouring out his soul unto death to make satisfac- 
tion for those sins. And all this out of pure love, all 
this that he might not dwell in Mount Zion alone, but 
raise up beggars out of the dunghill and set them among 
the princes. All this is significantly set forth in the 
Lord's Supper and when the believer sees it by the eye of 
faith and when he thinks all this was done for me ; — I was 
one of those beggars ; — I was by nature a child of wrath, 
but in Him I have redemption. Pardon is mine and justi- 
fication is mine. Is it any wonder that seeing and realiz- 
ing all this by faith, the coldness and insensibility of their 

11 



242 LECTURE XI, 

hearts should be melted down and that they should find the 
fire of love burning in their souls and their hopes be 
revived, and that they should joy in God through the Lord 
Jesus Christ. Such a feast the Lord's Supper has often 
proved to the believing people of God. Such Bunyan tells 
us in that celebrated work " Grace Abounding " : his first 
communion at Bedford was to him. The glory which he 
then saw and the refreshing comfort which he then enjoyed 
continued with him many weeks. There were especially 
two scriptures on which his soul delighted to dwell because 
they suited his case. The one was that which describes the 
scene on the Mount of Transfiguration, when Peter said : 
''Lord it is good for us to be here." The other, " But ye 
are come unto Mount Zion and unto the city of the living 
God, the heavenly Jerusalem, and to an innumerable com- 
pany of angels." " Through this sentence, says he, the Lord 
led me oyer and over again, first to this word and then to 
that and showed me wonderful glory in every one of 
them." But it may be said the experience of very few cor- 
responds with this high wrought description of the benefits 
to be derived from the Lord's Supper, and there are many 
who derive no benefit at all and so are led to leave off en- 
tirely attending upon it. This is all very true. Tiie 
Lord's Supper was never designed for the entertainment of 
all. It is children's provision and therefore to derive any 
benefit from it, we must be children of God by faith in 
Christ Jesus. It is spiritual provision and therefore can be 
partaken of only by those who are spiritual. If then we 
approach this ordinance in a state of nature, without any 
spiritual apprehension of the nature or design of the Lord's 
death or entertaining a love for sin, no wonder if in this 



HOUSE BEAUTIFUL. 243 

case no benefit is enjoyed, no wonder if people meet a curse 
instead of a blessing and in consequence become more 
hardened and careless than they were before. But it is 
necessary to remark further for the encouragement of weak 
believers, that it is possible for a person to have no such 
heartfelt enjoyment in the Lord's Supper as that here de- 
scribed and yet be in a state of grace. Instead of seeing 
Christ, they can but cry out with Job : " Oh that I knew 
where I might find him ! that I might come even to his seat ! 
I go forward, but he is not there ; and backward, but I can- 
not perceive him." Instead of being enlivened, they can 
but mourn their deadness ; instead of liaving their hopes 
strengthened, they are filled with tormenting fears lest they 
may be at last abandoned of God and be shut out from the 
presence of Him wliom their soul loveth, — now all tliis 
may be and yet perhaps my friends you expected miracles 
from the Lord's Supper, or perhaps you were relying upon 
it, more than upon Christ, expecting from an ordinance what 
is only to be expected from the God of ordinances, or what 
is more likely still you have been living in some sinful 
way, or you may not at least have walked so closely and 
prayerfully with God as you ought to have done and now 
that he may chastise you for your sius, that he may set you 
upon a diligent examination of your ways, he hideth him- 
self from you. But be not discouraged, say as Jeremiah : 
''Let us search and try our ways, and turn again to 
the Lord." — Lam. 3 : 40. What follows the reception 
of the Lord's Supper is very noticeable for its beauty as 
well as truth. Thus they talked about the testimony con- 
cerning what Jesus had done, " for, as they said, and as I 
believe," said Christian, " he did it with the loss of much 



244 LECTURE XI. 

blood. But that which put the glory of grace into all he 
did, was, that he did it out of jjure love to his country." 
Here you see two things following the receiving of the 
Lord's Supper, duty and privilege. First, Christian in 
connection with the inmates of the house, is represented as 
committing themselves to the Lord for protection. That 
is from the Lord's Supper they betake themselves to prayer 
— the principal duty of the Christian life. The person 
who can go away from the Lord's Supper and visit his 
habitation and not commit himself and all that he has to 
the Lord for protection ; the person who does not go away 
from the Lord's Supper to his closet, who is not made 
more joyful, who does not find his soul going out after 
God ; that person has not been rightly exercised at the 
Lord's table. Hear tlie invitation which Christ gives to his 
spouse, after a season of close communion : "Come, ray be- 
loved, let us go forth into the field ; let us lodge in the vil- 
lages. Let us get up early to the vineyard, let us see if 
the vines flourish, whether the tender grape appear and the 
pomegranates bud forth : there will I give thee my loves." 
— Song of Sol. 7 : 11, 12. But see the blessed effects 
which result when we come away praying from the Lord's 
Supper, in the privilege conferred upon Christian : " They 
laid him (it is said here) in a large upper chamber." It is 
not difficult we think to see the meaning of this beautiful 
imagery. When the believer is rightly exercised in wait- 
ing upon the Lord in the ordinance of the Supper ; when 
he comes away from that blessed ordinance praying, then 
is he as it were laid to sleep in the large upper chamber of 
peace. He now enjoys peace of conscience, or serenity of 
mind arising from a sense of reconciliation with God and 



HOUSE KEAUTIFUL. 245 

that tlie peace wliich Christ has left as a legacy to his peo- 
i)le is now shed abroad in his heart through the Holy 
Ghost. " Peace I leave with you, my peace I give unto 
you." And who can tell the value in sweetness of this 
peace. No wonder that the apostles calls it a " peace 
which passeth all understanding." And with great pro- 
priety it is here represented as a large upper chamber 
opening towards the sun rising. It is large : '' Behold, 
says God, I will extend peace to her as a river" — Upper — 
" Surely this is none other than the house of God." It 
opens to sun rising, for the person who enjoys it is waiting 
for the shining forth of the beams of the Sun of Righteous- 
ness. 

How different was sleep in this place from that which 
overtook the pilgrim in the arbor. The one was for the 
indulgence of the sloth, the other for rest and strengthen- 
ing. Accordingly Christian awakes up betimes singing, 
praising that kind, compassionate, bountiful Saviour who 
had bestowed all these good things upon him. And this 
brings us to the other benefit enjoyed by Christian in the 
house Beautiful. 

"So in the morning they all got up and after some more 
discourse, they told him that he should not depart till they 
had shown him the rarities of that place." The study or 
library containing the records of antiquity doubtless means 
the Scrij)tures of truth, and Christian being taken into this 
study they showed him records of the greatest antiquity : 
These records are designed to represent the excellent op- 
portunities enjoyed in fellowship with the church of Christ 
for a more extensive and intimate acquaintance with the 
Word of God. These means are principally the ministry 



246 LECTURE XI. 

of the word and the conversatiou of experienced Christians. 
The person who has attended aright upon the ordinance of 
the Lord's Supper, has had his graces inclined and 
strengthened and of course is thus better prepared for be- 
ing profited by the lively oracles of God. You will now 
see with what diligence that jjerson will attend upon the 
ministry of the word. He will hear with diligence, prepara- 
tion and prayer, and not only so, but he will converse with 
his brethren whom he meets around the house of God upon 
the Sabbath. He will speak often to them through the week. 
It is amazing what rapid progress the person who care- 
fully and prayerfully attends u2)on these means will make 
in the knowledge of the Word of God. He may, it is true 
have but a small measure of natural talents and human 
learning ; but no matter he has a taste for spiritual things, 
he desires the knowledge of tliem as the new born babe de- 
sires the milk from the mother's breast, and that person 
will surmount all the natural disadvantages under which 
he labors and will acquire a clearness of views and a pro- 
priety of expression and an increase in the knowledge of 
spiritual things. 

There is a vast variety of subjects in the Word of God, 
but here you have a most appropriate enumeration of those 
which are more excellent. Indeed we scarcely think that 
it would be possible to find in any single page of any un- 
inspired book, so many important scriptural subjects 
brought into such a narrow compass, as the whole Bible 
centers in, begins and ends in, Christ. So it is he who is 
first brought forward here, his greatness, his acts, and what 
he has done for a multitude which no man can number. 



HOUSE BEAUTIFUL. 247 

How important is it that we should know these things, 
and the person who searches the Scriptures prayerfully and 
in connection attends upon the means of grace, will have 
these things gradually opened up to his views, he will be 
daily seeing further and further into them and becoming 
more settled and confirmed in the knowledge and belief of 
them. There he will see the greatness of his Lord — Re- 
deemer — the Ancient of days, the only begotten of the 
Father, and therefore trusting in Him he cannot be disap- 
pointed. And what a number of glorious acts has he 
wrought and what hundreds are given us by name in these 
records. The second part of these records is taken up with 
recording the worthy deeds that some of his servants have 
done in his name. (This quotation from Heb. 11 : 33,34). 
All these wonders remember were wrought by faith. It was 
in this that the great secret of tiieir strength lay, it was by 
this all their triumphs were achieved. And how profitable 
is this portion of the Word of God. 

Another part of the teaching of Scripture is calculated to 
show the compassion and mercifulness of Christ, and how 
profitable is this part of Scripture; how well calculated to 
encourage the awakened sinner. But besides these he 
mentions two other parts of Scripture ; the study of which 
will be found exceedingly profitable, viz : — The histories 
and the prophecies. It is a remarkable fact that the larger 
part of Scripture is of an historical character. This among 
other things is calculated to teach us that it is well with the 
righteous and ill with the wicked. A considerable portion 
of Scripture also is taken up with prophecies and however 
much this part has been overlooked and neglected, yet it 
also is profitable ; it teaches the same grand lessons as the 



248 LECTURE XI. 

historical parts. Take for example the book of Revela- 
tion, it is in a great measure sealed and yet these two les- 
sons lie upon its very surface, viz : Well with the righteous 
and ill with the wicked. 

Third. AVe come to notice his visit to the Armory : " The 
next day they took him, and had him into the Armory, 
where they showed him all manner of furniture which their 
Lord had provided for pilgrims, as sword, shield, helmet, 
breast-plate, all prayer, and shoes that would not wear 
out." The Armory here is designed to represent the same 
thing as presented in the study, but under a diiferent figure, 
that is, the scriptures of truth. The Christian pilgrim on 
his way to Mount Ziou is often called to contend with 
enemies, and of course he has to act not only as a traveler 
but as a soldier and as a soldier he must have armor, this 
armor is to be found in the scriptures of truth ; that is, it 
is by a careful, prayerful study of the Scriptures that the 
Christian is fitted for the spiritual conflicts in which he 
must engage. If we wish an example of this, let us look 
at our Saviour in his temptation in the wilderness. Every 
temptation is resisted by the use of the written word, and 
so we are to resist not only the temptations of Satan but 
the allurements and opposition of the world by making 
ourselves acquainted with the Word of God and using that 
and abiding by that in all our spiritual conflicts. The 
Apostle Paul has given us a very full and a very striking 
desL;ription of this armor. {Eph. 6 : 10-18). From this 
it would appear that God has made abundant provision so 
far as armor is concerned for securing the victory to his 
people. They are to take it, to put it on and make use of 
it A^ieu attacked by the enemy and when using it they are 



HOUSE BEAUTIFUL. 240 

to cry mightily to God for help and if they do so, and do 
not turn their backs upon the enemy, they will come off 
conquerors and more than conquerors through him that 
loved us. And although this armor is all provided for 
us in the scriptures of truth, yet here is one great benefit 
of a connection with the visible church, we are thereby, as 
it were, led into the armory, it is presented to our view 
and we are helped to put it on ; because in the church, by 
attending on the ministry of the word and holding conference 
with brethren of experience we are made better acquainted 
with our need of it and the nature and uses of it as well as 
helped to put it on. 

There are two circumstances mentioned liere, well cal- 
culated to recommend this armor. The one js that it will 
not wear out. This is a very serious inconvenience to 
which the armor of soldiers is subject. It may be good 
and bright when the campaign commences, but worn and 
broken before the war is over. The Christian armor never 
wears out; the oftcner used, the greater number of conflicts, 
tlie brighter and stronger it becomes. The other circum- 
stance : there is armor enough, and this is often felt a 
great inconvenience in war, arms are always wanted. Lift 
up your eyes to that innumerable company and they out of 
this armory have been fully equipped. 

There is a most beautiful and instructive passage intro- 
duced in connection with this: "They also showed him 
some of the engines with which some of his servants had 
done wonderful things. They showed hiua Moses' rod ; 
the hammer and nail with which Jael slew Sisera; the 
pitchers, trumpets, and lamps, too, with which Gideon put 
to flight the armies of Midian. Then they showed him 



250 LECTURE XI. 

the ox-goad wherewith Sliamgar slew six hundred men. 
They showed liira also the jawbone with which Samson 
did such mighty feats. They showed him moreover the 
sling and stone with which David slew Goliath of Gath ; 
and the sword also with which their Lord had killed the 
man of sin, in the day that he shall rise up to the prey. 
They showed him beside many excellent things with which 
Christian was delighted." 

You will notice that in all the cases here referred to the 
things in themselves are weak and powerless; they are 
such as would be calculated to excite the mirth and con- 
tempt, rather than the hopes of worldly men. Look, for 
example at Moses' rod ; what a weak and despised instru- 
ment was that, who could expect that anything could be 
accomplished by it? Look at the trumpets of Joshua; 
no doubt they would excite the mirth of Jericho. Look 
at Gideon's pitchers and trumpets and lamps. The pitch- 
ers and the dew upou the fleece. In short, look at all the 
cases here referred to, and many more of a similar charac- 
ter in the Word of God. How weak were the instruments 
of warfare; and yet look at what was accomplished by 
them. And why and how? Because they had the ap- 
pointment of God, and when used in a dependence upon 
his power and grace all things can be accomplished. It is 
said that Christian was delighted with these things and 
tliat not only because they were calculated to show forth 
the glorious power and grace of his Lord, but because 
specimens and patterns of Avhat he is able to dp and is still 
doing. The means of grace are weak and apparently un- 
important, yet effective; what a beautiful commentary does 
the apostle furnish : " For Christ sent me not to baptize, 



HOUSE BEAUTIFUL. 251 

but to preach the Gospel ; not with wisdom of words, lest 
the Cross of Christ should be made of none effect. For 
after that in the wisdom of God, the world by wisdom 
knew not God, it pleased God, by the foolishness of preach- 
ing to save them that believe. Because the foolishness of 
God is wiser than men." — /. Cor. 1 : 17, 21, 25. 

Fourth. Notice the view given to Christian of the De- 
lectable mountains. " Then I saw in my dream, that on the 
morrow that he got up to go forward, but they desired 
him to st£(y until the next day also ; and then we will, if 
the day be clear, show you the Delectable mountains." 
These mountains are represented as being on this side of 
the Celestial City ; Avhen these mountains are reached, the 
Celestial City may be seen, yet there is some distance be- 
tween them, and the River of Death has to be passed 
before getting from one to the other. It must be the de- 
sign of our author to describe some state or some attain- 
ment, which may be reached by the people of God on this 
side of heaven. It is, however, far advanced on the road 
to it, beyond the point which he occupied at first setting 
out or for some time afterward. These mountains repre- 
sent high attainments in the divine life — a clear and a 
strong faith — and established peace and spirituality of 
mind, and habitual delight in and enjoyment of commu- 
nion with God. David, we think, was standing upon the 
top of these Delectable mountains when he composed the 
twenty-third Psalm : Job also when he said : "For I know 
that my Redeemer liveth, and that he shall stand at the 
latter day upon the earth," &e. Paul also when he said : 
" I am now ready to be offered," <fec. What a delightful 
state is this ; and what a beautiful description the author 



252 LECTURE XI. 

has given us of it: "A most pleasant mountainous coun- 
try, beautiful with woods, vineyards, fruits of all sorts, 
flowers also, with springs and fountains." And who will 
not believe that the place where the peace of God which 
passeth knowledge reigns, far excels this description. 
There are two circumstances introduced with great 
propriety respecting the Delectable mountains : the first 
is, " they are far advanced, even iu the neighborliood of 
the Celestial City." The young convert therefore cannot 
expect them at once. Many conflicts, many f^s, a long 
exercise of painful, trying experience, before these heights 
are reached : but if the root of the matter is at heart there 
will be a pressing forward. Our resolution will be that of 
Paul : " Not as though I had already attained, either were 
already perfect, but I follow after, if that I may apprehend 
that, for whicli also I am apprehended of Christ Jesus." 
The second circumstance is : " It was only when the day 
was clear that the Delectable mountains could be seen from 
their present position." So it is only at particular seasons 
when the Sun of Righteousness is shining clearly, and when 
the mists of doubt and worldliness are dispelled from the 
soul, that the believer gets a clear view of that heavenly 
life which it is his privilege to lead upon earth. Tliis 
happy sight it appears acted as an impulse upon Christian. 
He bethought himself of setting forward, but before 
this could be permitted, they must take him again into the 
Armory. He had been there before, but only looked upon 
the armor. But looking at armor is not enough for the 
soldier, he must put it on ; accordingly the inmates of the 
house, " Harnessed him from head to foot, with what was 
of proof, lest perhaps he should meet with assaults in the 



HOUSE BEAUTIFUL. 253 

way;" and it wjll appear from what follows, it was not 
long until he had need of it, without it he must have lost 
his life. 

Conclusion : 

1. Let me urge upon you a careful, prayerful reading and 
searching of the Scriptures ; these are the Christian's 
library, these are his armor. Be assured that you can nei- 
ther have that intelligence necessary for the Christian life, 
nor that defense in Christian conflicts without it. 

2. Let me urge upon you pressing forward toward the 
Delectable mountains. Too many sit down contented with 
present attainment. The Christian's motto is : " Higher, 
higher, higher, mounting upward with eagle's wings," 
making attainments in the divhie life the principal thing. 




VALLEY OF HUMILIATION. 



LECTURE XII. 



Christian Enters the Valley. — Prudence, Piety and Charity leave 
Christian. — Apollyon. — Conflict.— Christian Conquers. 

You will remember that in our last two lectures your 
attention was called to the reception of Christian into the 
house Beautiful and the entertainment he met with there. 
And what a pleasing account is given of this entertain- 
ment, and well may that house be called beautiful, which 
afiords such entertainments ; well may the Psalmist say re- 
specting it : " How amiable are thy tabernacles, O Lord of 
hosts : my soul longeth, yea, even fainteth for the courts 
of the Lord : my heart and my flesh crieth out for the 
living God." — Ps. 84 : 1. But there is one thing neces- 
sary in order that this house may be beautiful and amiable 
to us, that we may not be satisfied with a part of its privi- 
leges, but apply for and enter upon the enjoyment of the 
whole. You will remember that these privileges consist ot 
five distinct benefits. At the head of the list is placed the 

254 



VALLEY OF HUMILIATION. 255 

Coinraunion of Saints, consisting of godlj^, edifying con- 
versation. This is necessary to prepare them for comfort- 
able communion at the Lord's table, and all other acts of 
Christian, social worship. The second privilege is the re- 
ceiving of the Lord's Supper. The third, a more deep, 
thorough acquaintance with the lively oracles. The fourth 
an acquaintance with and assisting in putting on the spir- 
itual armor; and the fifth and last, a view of the higli 
and comfortable attainments whicli may be made in this 
life, preparatory to entering the Celestial City. What a 
pity is it that anyone should enter the church of Christ 
and rest satisfied with a part of these privileges and never 
make the least effort, or express any solicitude to enjoy the 
rest. And yet you will sometimes find people expressing 
themselves as if they thought it very hard to be deprived 
of these privileges by a necessary course of discipline; 
while at the same time they are inflicting the very same 
hardships upon themselves by their own voluntary act, de- 
priving themselves of a part, and a most valuable part of 
the privileges of the Church of Christ. We refer partic- 
ularly to the privilege of the communion of saints consist- 
ing in godly, edifying conversation one with another. How 
few are there who seek tlie enjoyment of this privilege ; 
how many live contentedly in the Church in the neglect 
of it — they will not attend fellowship meetings, ap- 
pointed for this very purpose; they neither study to edify 
or to be edified in their private intercourse one with an- 
other. If they meet with brethren, it must be u|)on 
the common platform of the world, there must be no 
convereation about their hopes or their prospects or their 
their faith in their precious Scriptures, or the land whither 



266 LECTUEE XII. 

they are all journeying. If there is any truth in what 
our Saviour says and what his apostle says, how unfounded 
must be the hopes of such professions. " Out of the abun- 
dance of the heart the mouth speaketh." — Matt. 12 : 34. 
"They are of the world: therefore speak they of the 
world, and the world heareth them." — I. John 4 : 5. 
There is one other remark which we would make before 
proceeding further. We do not know whether the author 
of this designed it or not, but it is worthy of notice : The 
first privilege he mentions is the communion of saints ; the 
last a view of the high and comfortable attainments, which 
may be made by the people of God in this life, before en- 
tering upon their heavenly rest. Now this is one great 
benefit to be had from the communion of saints. It is true 
that in the ministry of the Word, we are to set these priv- 
ileges before our hearers and animate and encourage them 
to seek after them, but it is by having private Christian 
conversation that these attainments are reached, and that 
we are princij)ally imjiressed with a sense of their reality 
and importance. And I have more than once heard per- 
sons in advanced life state that their serious impressions 
upon religion, at least impressions which never left them 
were produced by hearing aged, experienced Christians talk 
together, upon Christian experience and Christian attain- 
ments and the hopes and prospects by which the true Chris- 
tian is animated. 

After these preliminary remarks, we now commence at 
the point where we left off the last evening: Christian 
having enjoyed the entertainment of the house Beautiful, 
desires to depart on his journey, and the inmates of the 
house having equipped him properly, permitted him to 



VALLEY OF HUMILIATION. 257 

depart. And there is an important lesson even in this : 
the privileges of the visible chnrch, however important 
and desirable, are not the Christian life— they are but in- 
tended to fit him for that life, for the conflicts and temp- 
tation, and trials and duties of that life, that thus lie may 
run with patience the race set before him, and at last sit 
down witii Christ on his throne, as he is sat down with his 
Father on his throne. 

When Christian is just upon the point of setting out he 
asked the Porter if he saw any pilgrims pass by? To this 
he replied that he had seen one called Faithful and that by 
this time he had got below the hill. This seemed to hasten 
the departure of Christian ; he delays no longer, but sets 
out to follow him. And so it is calculated to quicken be- 
lievers, when they are not only told that there are othei-s 
on the way — a generation of faithful men, but that many 
of them arc in advance of the point which we presently 
occupy. The house Beautiful it appears stood upon a hill, 
consequently the road led down into a valley and that 
valley was the Valley of Humiliation. It appears to have 
been steep and slippery going down, so that Christian makes 
the remark: ''As it was difficult coming up, so far as I 
can see, it is dangerous going down." But being accom- 
panied by Discretion, Piety, Charity and Prudence, and 
going warily himself, he got down with but a slip or two. 

There is much profitable instruction in this to which we 
wish to call your attention, and the first point of inquiry 
would seem to be : What are we to understand by tlie Val- 
ley of Humiliation? Evidently something in the life of 
the Christian calculated to humble him ; such, for instance, 
as a change in his outward circumstances ; he is subjected 



258 LECTURE XII, 

Lo great outward losses, whereby from affluence he is re- 
duced to poverty. Take, as an example of this, the case 
of Job : look at the high prosperity enjoyed by that man; 
yet look how suddenly and how deep he has to go down 
into the valley of Humiliation when stripped of all, then 
his body became so disfigured by a loathsome disease that 
he is the object of mockery to those around him ; or, an- 
another case, that of the Hebrews spoiled of their goods 
for the gospel's sake, so that many who had lived in afflu- 
ence were compelled to live upon the alms sent by the 
churches gathered in from among the heathen. Or another 
instance, when the people of God were subjected to very 
humiliating treatment from the world ; as for example, the 
disciples — scourged — the psalmist — a by- word, a reproach. 
Or for want of watchfulness they are guilty of folly and 
misconduct which exposes them to the wiles of the devil. 
Or children or other near relatives — their misconduct. It 
is said of a man in one of the psalms who has godly, hon- 
orably-behaved children : " They shall not be ashamed, 
but they shall speak with the enemies in the gate." But on 
the other hand how humiliating to hear of the misconduct 
of your children and be reproached and have our religion 
reproached as was done by the sons of Eli. These causes 
will be enough to sliow you what is intended l)y the Valley 
of Humiliation ; your own minds will no doubt suggest 
others. Now, it is worthy of notice, that it was immedi- 
ately after Christian had been entertained so bountifully 
and had such a high measure of enjoyment at the house 
Beautiful that he was called upon to go down into the Val- 
ley of Humiliation. 



VALLEY OF HUMIIJATION. 259 

There is a most important practical lesson to be learned 
from this, it is so my brethren, that at times when you may 
enjoy much enlargement of heart, and a higli measure of 
communion with God, all this may be preparatory to taking 
you down into the Valley of Humiliation. You ought 
therefore to say at such a time : Now must I be watchful, 
this is not merely for my ])resent comfort, but to prepare 
me for what is to come, — for labors and conflicts, if I be not 
weary, my very spiritual enjoyments will put me off my 
guard and permit me to feel proud or self-sufficient. Take 
as an example of this, the case of the apostle Paul : " He 
was caught up into paradise and lieard unspeakable words, 
which it is not lawful for a man to utter;" but see how 
quickly he was brouglit down into the Valley of Humiliation. 
"There was given to me a thorn in the flesh, the messen- 
ger of Satan to buffet me lest I should be exalted above 
measure." Such also appears to have been the case with 
Job. If you look at the twenty-ninth chapter of the Book 
of Job, you will see the state of his afi'airs and enjoyments. 
He was so satisfied, he said : " I sliall die in my nest and I 
shall multiply my days as the sand." Elijah, also, received 
great favor from God, wlien he won the victory on Moiuit 
Carmel ; but a short time afterward he ran away, because 
of the anger of a wicked queen. The disciples, also : the 
same night their master was betrayed, sat with Him, and 
received from his own hands, the bread and wine, symbols 
of his broken body and shed blood, then came their Lord's 
crucifixion. Let us not forget this, as it may be of vast 
use to us in after life. Our most pleasant, comfortable 
visits to the house Beautiful, may be quickly followed by 
bringing us down into the Valley of Humiliation. And as 



260 LECTURE XII. 

it would appear from the representation before us, that if 
this is not difficult, it is extremely dangerous. We 
therefore stand in much need of the company of Discretion, 
Piety, Charity and Prudence, to keep us from slipping and 
falling. There are two ways we may understand this, in 
both of which it is true. We may look at these as graces 
dwelling in the heart of Christian. How necessary it is 
that we should have these in exercise, when called to go 
down into the Valley of Humiliation ; thus we may be 
kept from murmuring and repining at the providence of 
God or from speaking or behaving in a manner discredit- 
able, to the religion we profess. When enduring tempta- 
tions and troubles, an opportunity is given us to glorify 
God, and show forth what the hidden principle of faith in 
the heart can aflPect in the life and conversation. In order to 
thus live, we need the company of those here suggested; or 
let us view these different names as characteristic of our 
fellow professors. AVhat need have we of the assistance of 
persons of this character ? to advise and admonish and com- 
fort and help us: to keep us from sinning and alleviate our 
sorrows. This indeed is one of the ends for which the 
communion of saiuts is ai>pointed. When any one of the 
members of the church is called upon to go down into the 
Valley of Humiliation, his brethren may go down with 
him. In that day he can expect nothing else but to be 
forsaken of carnal friends, but surely, he may look to them 
who have the invisible tie of a common faith, binding them 
to Christ, to stand by. What a help, what a comfort is 
this ; many a one has been ready to forget, that he was 
going down into the valley, finding the solace of Christian 
friends so sweet, it brought out an amount of sympathy 



VALLEY OF HUMILIATION. 261 

and friendship which he was scarcely aware existed in the 
hearts of his Christian brethren ; but as was noticed be- 
fore, Christian made a slip or two in going down into this 
valley, even with all his wariness and the presence and aid 
of his brethren. There are few indeed, who do not at least 
make many slips, if they do not fall outright. The danger is 
that it crosses human nature to go down into this valley, it 
wishes to be constantly ranging on the top of the high 
mountains, and is therefore provoked to murmuring and 
discontent and repining at the providence of God. AVere 
we perfectly satisfied, we would bow submissively and give 
up dictating to the Almighty ; we would say, it is not my 
part to dictate, but submit and follow. 

Let me ask you to look at two of the cases to which we 
already refer. See Job, how nobly did he set out, before 
he got to the valley. He certainly made a slip or two, 
these might have been prevented, had he been accom- 
panied by Christian friends, instead of counselors of whom 
he said : " Miserable comforters are ye all." Paul recog- 
nizes such assistance when in Phil. 4: 11, he says: "Not 
that I speak in respect of want, for I have learned, in 
whatsoever state I am therewith to be content, &o" 

After Christian's friends have accompanied him, to the 
foot of the hill, they "gave him a loaf of bread, a bottle of 
wine, and a cluster of raisins, and left him." Christian 
was now about to enter upon a scene of trial, which he 
meet ijy himself; and so it is with the believer. His 
brethren in Christ may be of great advantage while with 
him, and when parting with him they may tender him ad- 
vice, which shall be as bread and wine to him afterwards. 
But the disciples like the Master himself, must njeet many 



262 LECTURE XII. 

of their severest conflicts and trials alone ; human aid can- 
not accompany them, and even if it could, it could afford 
to them no help. This was the experience of the Psalmist : 
" I looked on my right hand and beheld, but there was no 
man that would know me, refuge failed me, no man cared 
for my soul ; I cried unto thee, O Lord, I said thou art 
my refuge and my portion in the land of the living." 

Christian proceeded alone on his way across the valley. 
Before he had gone far, he saw, " A foul fiend coming 
over the field to meet him. His name is Apollyon." And 
then follows a description of the conflict which took place 
between them. But it may be asked : Why is this scene of 
temptation, laid in the Valley of Humiliation, rather than 
upon any other part of the journey? 

If you look at the effect which may be naturally ex- 
pected to take place, when the believer is brought into this 
valley, you will see the propriety of laying the scene of 
this conflict here. We have already remarked that the 
valley itself means some humiliating circumstances into 
which God is pleased sometimes to bring his people. This 
however, is contrary to flesh and blood ; it is calculated to 
produce discontent and distrust of God and a repining because 
of his ways of dealing with us. If a man could bring into 
this valley a heart mortified to the world — a heart perfectly 
submissive to the will of God — a heart which would lead 
him to say : " By and by it will be well, I am down in the 
valley to-day, but the Lord is able to bring me up again, 
he will have me feeding upon the mountains a few 
days hence ; but if I am never to see better days upon 
earth ; there are the mountains of myrrh, and the hills of 
frankincense, in the celestial world. I will soon be there, 



VALLEY OF HUMILIATION. 263 

and will never he called to go down into the valley again." 
It was somehow like this David was enabled to walk 
through the Valley of Humiliation, at the time of Absa- 
lom's rebellion. " All thy waves and billows are gone 
over me, yet the Lord will command his loving-kindness 
in the daytime, and in the night his song shall be with me." 
But if a man brings a proud, unmortified heart into this 
valley — if he brings any measure of these corruptions 
with him, and they are not kept from breaking out by the 
exercise of faith, the effect will be such as we have stated, 
we then lay ourselves open to the assaults of the enemy of 
souls. He is represented in Scripture as a " roaring lion, 
seeking whom he may devour." And let me remark, there 
are two seasons when he marks and watches and lurks to 
capture and devour the unwary, namely : in times of pros- 
perity or adversity. Before entering npon the scene of 
this temptation, there are two remarks to which we think 
it proper to direct your attention. First, that the nature 
of an allegory requires this conflict to be described under 
outward emblems, but under these he designs to describe 
the suggestions and temptations of the spirits of darkness. 
Our author is not therefore to be supposed as endeavoring 
to convey the idea that the Christian actually sees with his 
eyes this dreadful enemy, any more than the apostle Peter, 
when he speaks of him as a roaring lion, is designed to 
convey the idea that he is actually to be seen in that shape ; 
or the apostle Paul, when he speaks of our wrestling with 
him, means to be understood as conveying the idea, that 
tiiere is actually a trial of bodily strength with him. All 
such expressions are to be understood figuratively. Sec- 
ond, it is proper to remark that all are not exposed to such 



264 LECTURE XII. 

an assault irom tlie enemy of souls as is here described. If 
the devil is certain of a man as his prey, if he sees men to 
be led away of his own lusts, if he sees some besetting sin 
controlling them, if he sees them utterly careless and in- 
sensible, he will let such men alone, unless he urge them 
on to take some desperate plunge, Avhich may at once in- 
volve them in perdition and destruction as was done with 
Judas. This is the reason that irreligious men deny such 
a thing as the temptations of Satan, they have never ex- 
perienced them. Were they to resolve to come to Christ 
and live a life of godliness, their experiences would be 
very different j nor is it the case, that among the real fol- 
lowers of Christ, all arc assaulted by this enemy with the 
same violence and under the same distressing (iircumstances. 
It is men who take the fore front of the battle, in leading 
the Lord's hosts, or men whom the Ijord designs to train 
for a high degree of usefulness, men in whom he designs 
to show conspicuously the j>ower of his grace, in uphold- 
ing them. It is only such men who endure similar assaults 
to those described by our author. There is not a doubt 
but he wrote the description of this conflict from the tablet 
of his own memory, where experience had inscribed it. 
1'he only difference is that what was spread over several 
years of the life of Bunyan, is here brought within the 
<!ompass of a few pages. If you have ever read that won- 
derful work, "Grace Abounding," you must have seen 
through how many mouths and years of conflict poor Bun- 
yan had to pass before being qualified for writing this vivid 
description of Satan's temptations, to which we now ask 
your attention. This foul fiend is well called Apollyon, 
which signifies the destroyer. It is liis grand object to 



VALLEY OF HUMILIATION. 265 

destroy and ruin the human family ; if he even knows that 
he cannot destroy tlie life of the people of God, yet he will 
try to destroy their happiness by making the way to heav- 
en as uncomfortable and difficult as possible. This foul 
fiend Christian sees coming across the field to meet him. 
So he is sometimes seen by the believer, coming in a storm 
of evil suggestions and temptations, so that lie is filled 
with fear, lest he may not be able to stand up against 
them, or he sees such a painful arduous struggle before 
him, that he is exceedingly cast down and perplexed. On 
seeing the enemy coming forward to meet him. Christian 
began to consider whether to go back or stand his ground. 
He thought however of one thing, which determined him 
to the latter — he had no armor for his back. If therefore 
he would turn to flee the enemy would pierce him with his 
darts and thus take away his life. This is a remarkable 
circumstance in regard to the spiritual armor. It is com- 
plete, there are shoes for the feet, and a girdle for the 
loins and a breast-plate for the breast, and a helmet for the 
head, and a shield for the arm, by which the darts are warded 
off. But you will look in vain for a piece of armor to de- 
fend the back ; that is the only vulnerable point of a true 
believer — one of Christ's soldiers — and what a lesson does 
this teach them : they should stand up and boldly face the 
enemy. "If any man draw back," says the aj)Ostle, "my 
soul shall have no pleasures in him, but we are not of them 
who draw back unto perdition, but of them that believe 
to the saving of a soul." In the next place you have a 
terrific description of this enemy. " He was clothed with 
scales like a fish," referring no doubt to the description of 
the leviathan in the book of Job : " Wings like a dragon, 

12 



266 LECTURE XII. 

feet like a bear, and out of his belly came fire and smoke, 
and his mouth was as the mouth of a lion." This descrip- 
tion is borrowed from the figures of Scripture. He is com- 
pared to a fish with scales, to represent his pride ; nothing- 
will satisfy him but the allegiance of mankind. He is ter- 
rible as a dragon, cruel as a bear, destructive as fire, and 
as devouring as a lion. 

From this description he designs to represent the terrors 
of the evil oue. The Scriptures present Satan in a twofold 
character ; first as an angel of light, soothing and seducing, 
and flattering. Second, as a roaring lion, seeking to 
frighten and terrify by his temptations. In the account 
with follows, you have the gradation of temptations, to 
which Christian was subjected. This may have been bor- 
rowed from the temptation of Eve, in the garden ; or of 
our Lord in the wilderness, or it may be his own ex- 
perience. The assaults of the enemy upon himself con- 
sisted of a succession of temptations, rising one above the 
other in increasing intensity and fierceness. After asking 
Christian, whence he came, and whither he was bound ? 
and receiving a true answer, he sets up the claim, that 
Christian is one of his subjects. And here you have one of 
Satan's temptations, reminding the people of God, of what 
they were in a state of nature, and on this account they 
cannot hope to escape. They were born in his kingdom, 
and in his kingdom they must remain. Nothing but a 
faith's view of the glorious gospel can enable the soul to re- 
sist this temptation. After resisting this temptation, the 
adversary brings forward another. Christian having ex- 
pressed himself dissatisfied, with what he had received 
while in his service, the tempter promises him if he would 



VALLEY OF HTIMFLIATION. 267 

return, whatever his country would afford. This reward 
offered is the pleasures and profits, and enjoyments of 
this present world. This is similar to the temptations of 
our Lord. " If thou therefore wilt worship me ! all shall 
be thine." No doubt this is his principal temptation. To 
this Christian replies, that he had given himself to another, 
and could not therefore go back. Here is one benefit of 
having devoted ourselves to the Lord and taken a firm 
stand on his side, " When the enemy, shall come in like 
a flood, the Spirit of the Lord shall lift up a standard 
against him." In the next temptation the adversary sug- 
gests : that it was quite common to profess to be the ser- 
vants of Christ, and yet after awhile give him the slip. 
That is these have apostatized. It is quite a common 
thing, and therefore the right thing ; silly as this argument 
may appear, it is a popular one and very poAverful over the 
minds of the less thoughtful. The attempt is to shake his 
confidence in the truth of religion, by referring to the prac- 
tice of others. They found out that religion was all a 
sham and left it, and you should do the same. To this 
Christian replies, in language still more positive and de- 
termined, " I have given him my faith, and sworn my alle- 
giance to him. How then can I go back from this, and not 
be hanged as a traitor?" "Thou didst, says Apollyou, the 
same by me." Pressing the fact, that as (. hristian had 
once acted the traitor with him, he might now act a traitor 
to Christ. But Christian justifies himself by declaring 
" What I promised thee was in my nonage." What he 
did in his service, was done when not capable of acting for 
himself, having now discovered the error of his way, and 
turned to the Lord, he knew his Master would pardon 



268 LECTURE XII. 

him, whereas there would be no pardon if he returned to 
the service of Satan. " And besides, says Christian, I like 
his service, his wages, his servants, his government, his 
company and country, better than thine ; I am his servant, 
and I will follow him." After this we might think, that 
the enemy would give it up, but no ; he brings forward 
another temptation by which he has prevailed over multi- 
tudes. He puts him in mind of the sufferings, to which 
the followers of Christ are often exposed in the world, and 
the fact that he had not delivered them in the time of 
danger. What a sore temptation is this ! with what power 
does the enemy sometimes press it upon the soul, that God 
has forsaken us, because he does not come to deliver. 
What an intelligent scriptural reply does Christian make to 
this temptation. Christian understands God's dealing with 
his people. He says : '' This forbearing at present, to de- 
liver them is on purpose to try their love, whether they 
will cleave to him to the end, and as "for the ill end thou 
sayest they come to, that is most glorious in their account, 
for, for present deliverance they do not much expect it; for 
they stay for their glory ; and then they shall have it when 
their Prince comes in his, and the glory of the angels." 
The next temptation brought forward by Apollyon, is 
drawn from the sins of which Christian had been guilty, 
since setting out. He rakes together all the instances of 
weakness and infirmity and sin of which he had been guilty 
in the way since leaving the City of Destruction. His falling 
into the Slough of Despond, his attempting wrong ways, 
to be rid of his burden, and his sinfully sleeping, and be- 
coming timid at the sight of the lions, and he finally dips 
his arrows in gall, by accusing him of vainglory in talking 



VALLEY OF HUMILIATION. 269 

of what he had seen and heard in his journey. This is 
another temptation with which the people of God may expect 
to be assaulted. The enemy will not bring up the sins of their 
natural state, but since becoming disciples, his object in 
this is to drive people to despair. See the discreet answer. 
He does not deny that he is a sinner. All that Satan has 
said, is true, and much more which he has left out. But 
there is one thing in which he is mistaken, that Christian's 
sins were too great to obtain pardon. Christian insists, 
that though his sins are many and great, the Prince, whom 
lie serves and honors, is merciful and ready to forgive. 
We now approach the final onset. Apollyon has exhausted 
all his seductions, but they are of no use. Christian stands 
firm. He cannot be induced to depart out of the way, or 
relinquish that allegiance, which he has sworn to his 
Divine Redeemer. But the Scriptures speak of the fiery 
darts of the wicked one ; which must be intended to repre- 
sent some temptations more distressing and painful, than 
any that we have yet noticed. It also speaks of wrestling, 
which must mean coming to close quarters, with this enemy 
of souls. Here we have a representation, of both these 
classes of temptations. First, it is said, that Apollyon 
threw a flaming dart at the heart of Christian. But Chris- 
tian had a shield in his hand, with which he caught the 
dart, and so prevented injury. This is warding off temp- 
tations in a Scriptural way. " Above all taking the shield 
of faith, wherewith we shall be able to quench the fiery 
darts of the wicked." By these fiery darts, we understand, 
blasphemous, wicked suggestions, unworthy thoughts, as 
doubts about the being of God, the salvation of Christ, or 
the truth of the Holy Scriptures. How painful under the 



270 LECTURE XTI. 

circumstances ! Remember Christian is now in the Valley 
of Humiliation. This gives an opportunity for suggesting 
hard thoughts of God. Christian was almost ready to 
draw back, and Apollyon as fast made at him, throwing 
darts as thick as hail. Christian firmly resisted him, and 
yet was wounded in his head, his hand and foot. This 
made Christian give back a little. This now is the op- 
portunity of Apollyon, he closes upon Christian. Now 
comes what the apostle calls wrestling. Just at that 
moment Christian's sword flew out of his hand, for a 
moment he is unable to use the Scrijjtures, by which alone 
he resisted the tempter, in times past. Apollyon was now 
sure of conquering him. Christian began to despair of life. 
But as God would have it, while Apollyon was fetching 
his last blow, thereby to make an end of this good man, 
Christian nimbly reached for his sword, and caught 
it, saying : " Rejoice, not against me, O, my enemy : when 
I fall I shall arise," and with that gave him a deadly 
thrust, which made him give back, as one that had received 
his mortal wound. Christian perceiving that, made at him 
again, saying, '•' Nay, in all these things we are more than 
conquerors, through Him that loved us." " And Avith 
that Apollyon spread forth his dragon wings, and sped him 
away, that Christian saw him no more." God will deliver 
those that trust in him, and bring them off more than 
conquerors, in times of greatest temptation. First, let me 
ask you in conclusion : Can you enter into the meaning of 
this passage ? Do you know any thing about it in your 
experience ? Speaking of Satan, the apostle Paul says : 
" We are not ignorant, of his devices." If you know noth- 
ing of temptation, ask why does Satan let you alone. Second, 



VALLEY OF HUMILIATION. 271 

Remember, after the highest spiritual enjoyment you may 
be called upon to go down into the Valley of Humiliation. 
Seek an humble heart; rely constantly upon God; "Watch 
and pray lest ye enter into temptation." 




VALLEY OF THE SHADOW OF DEATH. 



LECTURE XIII. 



Dangers of tlie Way. — Presumption and Despair. — Wrath of HeU. — 
Temptation. — Encouragements. — Receives Hght and passes through 
in safety. 

The Christian life is a series of trials and difficulties. 
There may be seasons of life, in which it is more common 
for the clouds to return after the rain. But there is no 
season in the life of the Christian entirely exempt from 
them. It is often so, that no sooner does one dark cloud 
discharge itself upon him, that it is followed by another 
and another, so that his times of sunshine, are but few 
and transitory. Such was the Christian life, in the days of 
David. The book of Psalms, is not only a book of praises, 
but is also a book of Christian experience. And what is 
the representation there given, of the Christian life? 
A large portion of the Psalms is taken up with mourning 
and complaints. If towards the close of each psalm, the 
clouds generally clear away, in the very beginning of the 
next, you will find him involved in some new trouble. 

272 



VALLEY OF THE SHADOW OF DEATH. 273 

And thus the Psalmist, spending his days in sighs and 
groans. It is not until you come to the end of the book of 
of Psalms, that his troubles cease. It is remarkable, that 
the five last Psalms, do not contain a single complaint. 
They begin and end, with " Praise ye the Lord," and 
contain nothing but uumingled praise. If the former class 
of psalms, represents the christian's life, the latter repre- 
sents his death. " Mark the perfect man, and behold the 
upright; for the end of that man is peace." And how 
close a resemblance is there between christian experience, 
as delineated in the book of Psalms, and in the book be- 
fore us. As all the trials of the christian's life, are to be 
found in the book of Psalms, so that the christian will 
never find himself, in any situation in life, but he will see 
the royal Psalmist was in the same state before him ; so it 
is in the book before us. The christian will see, that there 
is not a single trial or trouble, to which he is subjected; but 
is represented, in some one part or other, of this book. 
Pilgrim's Progress has been prized by experienced chris- 
tians, for the same reasons they prize the book of Psalms. 
In reading it, they are not passing over an unknown coun- 
try. There is not hill or valley in it, they have not seen 
before. There is not a character described in it, that they 
have not met by the way. There is not a temptation or a 
trouble, that has not been encountered. The truth of our re- 
marks, thus far, will be not only confirmed, but illustrated 
by that part of the book at which we have now arrived. 
Your attention was called the last evening, to the passage 
of Christian through the Valley of Humiliation, and the 
dreadful conflict which he was there called upon to sustain 
with the power of darkness. After the conflict is over; 



274 TvEOTURE XTTI. 

Christian smiles and gives thanks to God. His wounds 
are all healed and he eats bread and drinks wine, and thus is 
strengthened and refreshed for pursuing his journey. You 
would be ready to anticipate for him, months and years of 
rest, perhaps uuinterrupted peace and quiet, to the end of 
his journey. But instead of this he is scarcely out of the 
Valley of Humiliation, until he enters the Valley of the 
Sliadow of Death. Here he is even more thoroughly 
tested than in his fight with Apollyon. And if the scene 
in the Valley of Humiliation, is one familiar to Christian 
experience, it will be found that this in the Valley of the 
Shadow of Death is no less so. I think also before we 
have done with this scene, you will agree that this is not 
only in some measure familiar to Christian experience, but 
also the author in describing it has shown more talent and 
spiritual skill than in any scene we have yet been called 
upon to consider. Perhaps, since the day inspiration 
ceased, there has never been a man better qualified to write 
upon this subject than Bunyau. All he had to do was to 
make a transcript of his own experience. 

Notice, first, this valley is described in language used by 
Jeremiah, in the description of that vast howling wilderness, 
through which the children of Israel passed, in their jour- 
ney from Egypt to Canaan : '^ A land of deserts, and pits, 
a land of drought, and of the shadow of death, a land that 
no man (but a Christian) passeth through, and where no 
man dwelt." — Jer. 2 : 6. There is something in it so 
frightful, that nothing but the courage and heart of the 
true Christian and of that invisible succor which is ex- 
tended to such, will enable any man to pass through it. 
False-hearted professors, like the two men, afterward 



VALLEY OF THE SHADOW OF DEATH. 275 

noticed as running back, though they may enter upon it 
and advance some distance become frightened and turn 
back. By describing this valley in language used respect- 
ing the wilderness, through which the children of Israel 
passed, it is evident that our author must mean some scene 
of trial, through which every Christian must pass. There 
was no way for the children of Israel to get to Canaan, 
but by passing through the wilderness. There is no way 
of getting to heaven, but by passing through the Valley of 
the Shadow of Death. Some may be a longer time in it 
than others, but it is a valley through which all the trav- 
elers to the Celestial City must sooner or later pass. 

Let us endeavor to ascertain what is intended by the 
Valley of the Shadow of Death. And then the applica- 
• tion of the different parts of the description will not be 
difficult. 

By this valley we understand in the first place an array 
of outward evils, such as sickness, poverty, desertion and loss 
of friends, disappointment and failure of all earthly hopes, 
and sources of enjoyment, the destruction of our plans and 
prospects, the triumphing of the wicked, and prostration of 
the cause of God. But none of these things, nor all of 
them, will make up that valley through which Christian 
had to pass. A believer may pass through all of these and 
yet enjoy the sunshine and the light of day. Job, referring 
to past experience, says : " When his candle, shiued upon 
my head, and by his light I walked through darkness." 
We must, therefore, add to these outward distresses, in- 
ward discouragements, darkness and temptation. The 
light of God's countenance is gone, their comfort is gone, 
their evidence is gone, their hope of lieaven is gone. As 



276 LECTURE XIII. 

is said by the prophet Isaiah : " They wall^ in darkness, 
and have no light." But even this is not all. A sense of 
the wrath of God is kindled in the conscience. They are 
filled with distressing fears. All the light they enjoy, as 
is afterward described, comes from the livid pit of Hell. 
Religion which was once the believer's comfort, nowaifords 
them no comfort. They are oppressed with deadness and 
dullness. They seem to worship an unknown or absent 
God. The season of devotion returns and conscience will 
not permit them to neglect it. They attempt to lift up 
their hearts to God, but they are as heavy as a stone, so 
that they come away mourning and disappointed. As the 
Psalmist says : " Thou makest darkness and it is night, 
wherein all the beasts of the forest do creep forth." So it 
is in this night of evil the spirits of darkness do come forth, 
and assault them with sorest temptation. 

You will now see the propriety of representing such a 
scene as this under the figure of the Valley of the ShadoAv 
of Death. It is not natural death. There would be no 
sense in the figure the shadow of natural death, but it is 
the shadow of spiritual and eternal death. The shadow or 
representation of that death which is endured by a soul 
forever cut off from God. Hear the description given of 
the shadow of this death which may pass over the soul of 
God's own children {Ps. 116): "The sorrows of death 
compass me about, and the pains of hell gat hold upon 
me." " Thou hast laid me in the lowest pits, in the dark- 
ness, in the deeps. Thy wrath lieth hard upon me, and 
thou hast afflicted me with all thy waves." " I am afHicted 
and ready to die from my youth up : while I suffer thy 
terrors I am distracted. Thy fierce wrath goeth over me ; 



VALLEY OF THE SHADOW OF DEATH. 277 

thy terrors have cut me off." " The arrows of the Almighty 
are within me, the poison whereof drinketh up my spirit: 
the terrors of God do set themselves in array against me." 
"I went mourning without the sun : I stood up and cried 
in the congregation, I am a brother to dragons and a com- 
panion to owls. My harp also is turned to mourning, and 
my organ into the voice of them that weep." Perhaps 
there never was a fuller or more feeling description of such 
a state written by uninspired pen than by Bunyan himself. 
"Sometimes when, after sin committed, I have looked for 
chastisement from the hand of God, the very next tliat I 
have had from him hath been the discovery of his grace. 
Sometimes when I have been comforted I have called my- 
self a fool for my so sinking under trouble. And then again, 
when I have been cast down, I thought I was not wise, to 
give such way to comfort ; with such strength and weight 
have both these come upon me. I have wondered much 
at this one thing, that though God doth visit my soul with 
ever so blessed a discovery of himself, yet have I found 
again that I have been so filled with darkness, that I could 
not conceive what that God and the comfort was with 
which I have been refreshed." It is a combination of out- 
ward troubles and inward darkness that constitutes this val- 
ley. We include the former, because it would appear from 
what is stated respecting Faithful, that though he had to 
pass through the valley, the sun was shining all the time ; 
and when Christiana and her children passed through they 
had considerable light and heard the birds singing. You 
will find also that Christian himself had light through the 
last half and the most dangerous part of the valley, con- 
sequently, it is not darkness which makes the valley ; but 



278 LECTURE xiir. 

it is darkness which adds to its horrors and dangers, for 
when spiritual darkness combines with outward troubles, 
then is the situation of the Christian distressing indeed, 
and even when there is no outward trouble, when every- 
thing on the contrary may be calm and prosperous, yet if 
a horror of great darkness falls upon the soul — if the light 
of God's countenance is gone, if the joy of his salvation 
is removed, then you have enough of itself to constitute a 
Valley of the Shadow of Death. Having thus ascer- 
tained what is meant by this valley, we now come to con- 
sider the different parts of the description. The first thing 
that Christian met with on reaching the border of the val- 
ley was " two men running back with all their might." 
On Christian asking them what was the matter, " Matter, 
said they, we were going that way, as you are going, and 
went as far as we durst ; and indeed we were almost past 
coming back, for had we gone a little further, we had not 
been to bring the news to thee." 

But being further pressed, to tell him what they had 
seen : " Seen ! why we were almost in the Valley of the 
Shadow of Death, and that by good hap we looked before 
us and saw the danger, before we came to it." This is very 
much like the scene which occurred on the hill Difficulty, 
when Christian met Timorous and Mistrust running down 
the hill, terrified by the lions they had seen in the way. 
There is, however, this difference between the two scenes : 
Timorous and Mistrust had not got as far as the house 
Beautiful. It was dangers in the way of entering that 
house which had frightened them back. But these two 
men were far past the house Beautiful. They had not 
only entered it, but were in advance of Christian in the 



VALLEY (VF THE SHADOW OF DEATH. 279 

way leadiug from it to the Celestial City. Consequently 
they represent a class of men who have made a profession 
of religion, and advanced a considerable distance in the 
ways of religion, but at last make apostasy. They go 
back and are found no longer among the followers of the 
Lamb, in the ways of Zion. Now as the Valley of the 
Shadow of Death means discouragements and distresses ; 
so these men are represented as affrighted at the prospect 
of these, and therefore they turn back. And it is worthy of 
remark, for it expresses a great truth, they did not wait until 
they came to the danger. " We were almost there," say 
they. They did not wait until they reached the place, but 
got offended speedily at the very prospect and turn away, 
and they say : " The valley itself, which is as dark as pitch ; 
we also saw there the hobgoblins, satyrs and dragons of the 
pit ; we heard also in that valley a continual howling and 
yelliug, as of a people under unutterable misery, who there 
sat bound in afflictions and irons ; and over that valley 
hang the discouraging clouds of confusion ; Death also 
doth always spread his wings over it. In a word, it is 
every whit dreadful, being utterly without order." The 
account which these men give of what they had seen in 
the valley is designed to represent the views which apos- 
tates give of what they saw among the people of God. 
You will observe they have not a favorable word to say of 
it. And how could it be expected of them. They had 
been among the j>eople of God, but they had never tasted 
and seen that God is good. Besides they wish to have 
something to say as an apology or cloak for deserting and 
turning their backs upon religion. They therefore repre- 
sent it as altogetlier gloomy. They take the sighs and the 



280 LECTURE XIII. 

groans, and the confessions which they have heard among 
the people of" God, as a howling and yelling of a people 
under unutterable misery and confusion. Besides it may 
be that under a profession and the faithful ministry of the 
Word, they themselves were brought to experience great 
spiritual distress and conviction of sin and the more 
they tried after relief the more distressing their 
case became. They felt unhappy, but their most un- 
happy moments were when they tried to pray and 
wait upon God, in any of his ordinances, having no 
root in themselves. In order to get clear of this turmoil, 
they have turned their backs upon all religion and plunged 
into a life of gaiety and dissipation. It is very discour- 
aging to the true Christian to be met by such men as these, 
and hear from them the unfavorable accounts which they 
give of religion, especially the burdens of the valley. 
Look at the evil effects of the reports brought back by the 
spies in the wilderness. Equally discouraging is it to meet 
with men who have turned their backs and be told by 
them : "We have made a trial; it is all a delusion." But 
as two men of the camp of Israel were unmoved by these 
representations, so it appears these had no influence on the 
mind of Christian. For after all that they had said he 
replies : " I perceive not yet by what you have said, but 
that this is my way to the desired haven." And he there- 
fore prepares himself to go forward. The path through 
the valley, it appears, was exceeding narrow, and 
and instead of walking between the two walls called Sal- 
vation, as on a former part of his journey, so that he could 
not well miss the way, it now lay between a very deep 
ditch on the one hand, and a dangerous quag. It was 



VALLEY OF THE SHADOW OF DEATH. 281 

besides so dark that when he lifted up his foot to set it for- 
ward, he knew not where or upon what he should set it 
next. The deep ditch on the one hand, into which it is 
said the blind lead the blind, means Presumption. The 
dangerous quag on the other hand, Despair. And here is 
the twofold danger which threatens men when brought 
down into the Valley of the Shadow of Death ; falling 
into Presumption, resting satisfied, as if all was well with 
them, when the reverse is the case, or else falling into De- 
spair and concluding that there is no hope for them. Now 
let us examine this and you will find what an amount of 
important truth is contained in this representation. On 
the one hand they are in danger of falling into the deep 
ditch of Presumption. It is very easy to see the correct- 
ness of this part of the representation. Take one class of 
professors of religion, and for a time they are zealous and 
active and joyful, but after a time, their religious affections, 
such as they were, decline. If not involved in outward 
trouble, their souls become involved in darkness, all their 
comfort is gone, their hearts are cold and insensible, and 
after making a few efforts to recover themselves, and these 
proving ineffectual, they finally sit down contented and 
presume, notwithstanding all they find in and about them- 
selves, that all will be well with them at the last. They 
now are numbered among that class who are at ease in 
Zion, who, although they remain in the church, for any good 
they are doing, or any influence they are exerting, might 
just as well be lying drowned or smothered at the bottom 
of a deep ditch of mud and water. Have you never seen 
any person in such a state as this ? Or to put the question 
in a more profitable shape, are none of you in this state ? 



282 LECTURE XIII. 

You once had some liveliness, some vigor, but you were 
brought down into the Valley of the Shadow of Death, 
and, in the darkness which enveloped you, stumbled into 
the deep ditch of Presumption, and there is an end to your 
Christian experience. With great propriety is this said to 
be the "ditch into which the blind leads the blind, in all 
ages," and have both there miserably perished. But it is 
stated that on the other side of the narrow way there was 
a dangerous quag, meaning Despair. It is stated that a 
good man may fall into this, though it is noticeable such a 
thing is not said respecting the deep ditch. There is a 
great deal of truth in this part of the representation. 
When the people of God are brought into the Valley of 
the Shadow of Death, they are liable to fall into the quag, 
indeed they invariably fall into this. They sink into de- 
spondency and draw unfavorable conclusions against them- 
selves. They fear they never had true grace. They can- 
not plead the promises ; their consciences terrify them by 
bringing forward unfavorable passages. King David once 
said : " I sink in deep mire, where there is no standing. I 
am come into deep waters, where the floods overflow me." 
But he prayed, " Deliver me out of the mire, and let me 
not sink." If, however, we are in a graceless state, having 
no view of Christ ; not believing in prayer, we are left to 
sink in the mire until it entirely covers us. And here 
also is the end of many professors. They set out with 
great zeal and run well for a time, but when the 
Valley of the Shadow of Death is reached, their souls be- 
come enveloped in thick darkness, they lose all interest in 
religion, they conclude that it is all a cheat. If they do 
not apostatize openly, they lose all regard at heart for 



VALLEY OF THE SHADOW OF DEATH. 283 

things sacred. The devil drives them into some sin, and 
and if ever they take a thought of returning, he casts 
these into their teeth to prove to them how hopeless their 
undertaking. Before leaving this part of our subject, there 
is one thing, which it may be profitable for those walking 
in this valley to consider. We have remarked already that 
your great danger in this valley is falling into despair, 
your comfort is gone, but comfort is the most equivocal 
mark of grace. The stony ground hearers had that and 
yet had no root in themselves. A child of God may be 
destitute of it. Look at poor Christian and see what evi- 
dence of godly sincerity. Mark the care with which he 
gropes his way in darkness, and his anxiety to avoid pre- 
sumption on the one hand and distrust on the other. Can 
you doubt that such a man has the root of the matter in 
him. We now come to notice an additional circumstance, 
in this already distressing case. "The wrath of hell stood 
hard by the wayside, from this issued forth smoke and 
flames, which threatened to consume him, and also dread- 
ful voices and doleful noises." Christian was so con- 
founded by these various terrors, that he did not know his 
own voice; sometimes he had half a thought to go back, 
but he remembered that the danger of going back was 
greater than the danger of advancing. 

Now this part of the journey of C'hristiau through the 
valley, is not over wrought. It is doubtless taken from 
that Scripture already quoted. "The sorrows of death, 
compass me, and the pains of hell gat hold on me." As in the 
wilderness God led his people back to that part of Horeb, 
where they might again be put in remembrance of the 
awful scenes they had witnessed there. Bo after having 



284 LECTURE XIII. 

delivered these he leads them back, that they may see the 
terrors of hell, and the suiFerings of the damned. Chris- 
tian in this emergency, could not defend himself by his 
sword — the Word of God — he fought Apollyon by bring- 
ing forward a " thus saith the Lord." But this will not 
do to defend the soul against the pains of hell, so he betook 
himself to all-prayer. " O Lord, I beseech thee, deliver 
my soul." Prayer is the last remedy of the tried believer, 
and it is an effectual one. While Christian was thus grop- 
ing his way in darkness, calling to the Lord for help, he 
was subjected to an additional trial. " When he was come 
over against the mouth of the burning pit," " one of the 
wicked ones got behind him, and stepped up softly to him 
and whisperingly, suggested many grievous blasphemies to 
him, which he verily thought had proceeded from his own 
mind." What a volume of instruction there is here for 
the people of God ! Bunyan wrote this from the experi- 
ence of his own heart. He was long finding it out, but 
when found, it afforded him relief in all subsequent temp- 
tations. He supposed these blasphemous thoughts pro- 
ceeded from his own mind. This grieved him more than 
anything he had met with before. But the view he had of 
these suggestions, the sorrow he felt on account of them, 
proved the reverse of what the evil one intended. While 
Christian was thus toiling along his dangerous way, an 
incident occurred which gave him much comfort and which 
was indeed followed by the breaking of the day. It is 
said, " When Christian had traveled in this disconsolate 
condition some considerable time, he thought he heard the 
voice of a man as going before him, saying : ' Though I 
walk through the Valley of the Shadow of Death, I will 



VALLEY OF THE SHADOW OF DEATH. 285 

fear no evil, for thou art with me.' " There are three very 
pertinent reasons given, why this should make Chris- 
tian glad. First, " Because he gathered from thence that 
some who feared God, were in this valley, as well as him- 
self." At such a time a believer is ready to say to himself, 
surely none have ever been in a similar condition to mine. 
They may have been tried, and tried severely too, but there 
must be something peculiar in my trials, and conflicts, and 
temptations. This proves that they are out of the ordinary 
experience of God's children, and therefore, I fear, that I 
am not one of them. God is treating me as an alien, and a 
stranger from the family. Now I need not tell any one 
who has ever been in the Valley of the Shadow of Death, 
that such thoughts, naturally rise in that dismal place and are 
truly distressing. The believer finds himself like Jonah, 
in the whale's belly, cut off from the society of God's peo- 
ple. But let that person hear the voice of others speaking 
out of that dark valley, and his fears will vanish, and his 
heart will be encouraged. Such a voice he will hear, if he 
consults the Word of God, and the experience of God's 
children. This is one effect of that wonderful book of 
Christian experience, the book of Psalms. 

How many have been comforted in this very way. 
With great propriety, therefore, does he quote from the 
Psalms. 

Second. Hearing this voice in the valley, "He per- 
ceived God was with them, though in that dark and dis- 
mal state. And why not, thought he witli me?" How 
beauliful this conclusion ! How pertinent to the case of 
the tempted believer. " I sought the Lord, and he heard 
me, and delivered me from all my fears. They looked 



286 LECTURE XIII. 

unto him and were lightened, and their faces were not 
ashamed." 

Thirdly, His heart rejoiced, because "he hoped (could he 
overtake Ihein) to have company bye and bye." The com- 
pany of those who had passed through the valley before 
him, he desired. Those who could tell him of all that they 
had endured, when there. Keeping up the allegory, our 
author represents Christian, as calling to him, that was be- 
fore. But this man knew not what to answer, for he also 
thought himself to be alone. This is for a time at least, 
the thought of every one, M^ho has been brought down into 
this valley. He thinks not therefore of comforting and 
encouraging others, in the same situation. He believes 
there are none such. Just at once after this it is said, " the 
day broke." Let not the disconsolate people of God for- 
get this. The same God who causes the sun to rise, and 
set, can cause the " Sun of Righteousness, to arise with heal- 
ing his Avings." And at once drive away the darkness. 
How soon this comfortable change may take place! Yes, 
while in the deepest mourning, comfort comes into the 
mind, by iiie:ins of some passage of Scripture. "Yea, 
though I walk through the Valley of the Shadow of 
Death, I will fear no evil; for thou art with me; thy rod 
and thy staif they comfort me." After the morning had 
come by the help of the light shining upon the valley. 
Christian looks back, and sees the dangers through which 
he had passed, and which he had escaped. You cannot 
fail to be put in mind, by this, of the words of Moses to 
the children of Israel. "Thou shalt remember all the 
way which the Lord thy God led thee, these forty years in 
the wilderness, to humble thee, and to prove thee, to know 



VALLEY OF THE SHADOW OF DEATH. 287 

what was in thy heart, whether thou wouldst keep his com- 
raaudraeuts, or no." It is a most gratifying and profitable 
exercise to the Christian, at all times, but especially after 
having passed through tribulations, to look back and take 
a view of the dangers through which he has passed. How 
astonishing does it appear to himself, that he has passed 
through in safety. It seems to confirm his faith, increase 
his gratitude, and swell the notes of his praise. Although 
the sun is risen, Christian is not through the valley yet. 
He is only in the middle of it. The most dangerous half, 
by far, is yet before him. This as we noticed before, 
proves, that the valley itself means some great outward dis- 
tress, this may be toward the last. But see how comfort- 
ably and how safely Christian passes through owing to the 
light he enjoyed. What a proof, is here of that promise. 
" There hath no temptation taken you, but such as is com- 
mon to man : but God is faithful, who will not suffer you 
to be tempted above that ye are able ; but will with the 
temptation also, make a way to escape, that ye may be able 
to bear it." You see when the difficulty and danger in- 
creases, God removes the darkness, and thus enables the 
believer to reach the end of the valley. Often the people 
of God find it to be so. Refer to Bunyan himself, in 
prison at Bedford, &c. Be not discouraged then, " I will 
bring the blind by a way that they knew not; I will lead 
them in patlis that they have not known : I will make 
darkness light before them, and crof)ked things straight, 
these things will I do and not forsake them." At the end 
of this valley our author says, " lay blood, bones, ashes and 
mangled bodies of men, even of pilgrims that had gone this 
way formerly." The design of laying this scene here is to 



288 LECTUEE XIII. 

remind us how much greater the trials of those who had 
gone before. You complain, perhaps, on account of the 
dangerous, dark, difficult valley through which you have 
to pass. But lift up your eyes to that vast multitude on 
high. Their souls have escaped, leaving their mangled 
bodies behind. "They were stoned, they were sawn 
asunder, they were tempted, were slain with the sword." 
Look at these and put your hand upon your mouth, and 
cease complaining. Thanksgiving becomes you. It was 
by the power and tyranny of the two giants. Pope and 
Pagan, that these were cruelly put to death. It is with 
great propriety, that our author has put Pope and Pagan 
in the same cave. The one is but an oif-shoot of the other. 
" Pagan has been dead many a day, and as for the other 
though he be yet alive, he is by reason of age and also of 
the many shrewd brushes, that he met with in his younger 
days, grown so crazy and stiff in his joints, that he can 
now do little more than sit in his cave's mouth, grinning 
at pilgrims as they go by, and biting his nails, because he 
cannot come at them." How satirical and cutting, yet how 
true. Popery has lost the power of persecution, but not 
the spirit. 

Conclusion : Have you ever been in the Valley of the 
Sliadow of Death? Are any of you now in this valley? 
" Who is among you that feareth the Lord, that obeyeth 
the voice of his servant, that walketh in darkness and hath 
no liglit ? Let him trust in the name of the Lord, and 
stay upon his God." These things are for your good. 
Deliverance will come in due time, if not while in the val- 
ley, it will come when you get through it. — Heaven. 



CHRISTIAN WITH FAITHFUL 



LECTURE XIV. 



Christian's Vainglory. — Experiences of Christian and Faithful Con- 
trasted. — Christian's Example. — Pliable. — Wanton. — Adam the 
First. — Moses. — Valley of Humiliation. — Shame. 

You will remember that the subject of our last lecture 
was the passage of Christian through the Valley of the 
Shadow of Death. That valley is designed to represent a 
combination of outward troubles and inward darkness, 
perplexity and distress. In the case of Christian these 
were united at first, but the day daw^n.s and the sun arises 
while he is passing through the last half of the valley. 
This is designed to represent the removal of the inward 
distress, while the outward trouble remains for some time 
longer. But how easy is it for the believing people of 
God to bear the greatest outward distress, while it is light 
within. The Psalmist therefore says : "Though I walk in 
tlie midst of trouble, thou wilt revive me ; thou slialt 
stretch forth thine hand against the wrath of mine ene- 
mies, and thy right hand shall save me." Such is un- 
doubtedly what is meant by the A^allcy of the Shadow of 

281) 



290 LECTURE XTV. 

Death. A combination of outward troubles and inward 
distress. There cannot be a doubt that the figure is bor- 
rowed from the 23d psahn, where the Psalmist says : 
" Yea, though I walk through the Valley of the Shadow 
of Death, I will fear no evil, for thou art with me : thy 
rod and thy staff, they comfort me." The figure there is 
generally supposed to refer to the approach to natural 
death, as if it was like a valley into which death cast its 
dark shade. We have no doubt, however, that Bunyan 
has presented the true meaning of the figure. The shadow 
of natural death would hardly be intelligible, besides death 
is not much feared by the believing people of God. If 
you look at the psalm itself you would find it would be out 
of place to suppose the Psalmist to be there speaking of 
death. It is evidently some of the trials of life which he 
he intends. His Divine Shepherd would be with him in 
them — his rod and his staff would comfort him, he would 
furnish for him a table in the presence of his enemies, and 
finally, goodness and mercy would follow him all the days 
of his life. Then instead of speaking of death as a dark 
valley he entirely passes over it and expresses his assurance 
of dwelling in the house of the Lord for ever. After hav- 
ing passed through this valley, it is said that Christian 
came to a little ascent which was cast up on purpose that 
pilgrims might see before them. He ascended up with 
ease and looked before him in the way he was to 
travel. Now, this is designed to teach us that if there are 
seasons of depression in the life of the christian, these are 
generally followed by moments of sweet refreshment, when 
God as it were leads him to the top of a mount from which 
he cannot only look back upon the way over which he has 



CHRISTIAN WITH FAITHFUL. 291 

passed, but can take a view of tliat which lies before him. 
Reasoning from the past, as well as relying upon the prom- 
ises for the time to come, he can say with confidence and 
hope : "Thou shalt guide me with thy counsel, and after- 
ward receive me to glory." This God is our God for ever 
and ever ; he will guide us unto death. We might refer 
in proof of the correctness of this representation of chris- 
tian experience to the book of Psalms. In how many of 
them do we find the Psalmist in the A^alley of the Shadow 
of Death. But often the psalm which, on this account, 
commenced with complaints which continued through the 
body of it, ends with promises. When Christian had as- 
cended to the top of this mount and had taken a survey of 
the way before him, he saw Faithful somewhat in advance 
and cried to him stay and he would be his companion. 
Instead of this, however. Faithful said to him: "No, I 
am upon my life, and the avenger of blood is behind me." 
The lesson designed to be taught us by this part of the 
allegory is, that we should permit nothing to induce us to 
slacken our pace or lessen our efforts in pressing forward 
towards the kingdom of heaven. The pleasures of the 
world and the men of the world may solicit us to this pur- 
pose, but to all such solicitations we are to return a decided 
negative. See an example of this in the case of Nehe- 
miah. Saubalat and Geshem invited him to a conference 
and intimated that there was a strong probability of their 
assisting him in building the wall, but he replied to them 
firmly: " I am doing a great work, so that I cannot come 
down." It is not, however, the design of this passage to 
teach us that we should not slacken our efforts to obtain 
the company of ungodly men, so much as that we should 



292 LECTUEE XIV. 

not do it even for the company of brethren. If there are 
weak brethren, who are behind us in attendance, let us en- 
deavor to bring those persons forward to us, but let us not 
think of falling back to them. In the present case Faith- 
ful does not seem to know that it is a brother in Christ 
who addresses him, and he is therefore more upon his 
guard and speaks with the utmost decision in language 
which will suit, no matter from what quarter the solicita- 
tion to delay may come. On receiving this answer Chris- 
tian is somewhat nettled. 

And now comes a most beautiful and instructive inci- 
dent, — for. Christian putting forth all his strength, ran so 
earnestly, that he not only camo up with Faithful, but not 
content with this and being moved with spiritual pride, he 
outran his brother. "Then," says our author, " did Christian 
vain-gloriously smile." This was very different from his 
smile when he overcame Apollyon. That was a smile of 
humble gratitude, Ihis of vanity and pride. Mark the con- 
sequence. Spiritual pride makes way for carelessness and 
heedlessness, and this makes way for a grievous fall ; for, 
says our author : " Not taking good heed to his feet, he 
suddenly stumbled and fell, and could not rise again until 
Faithful came up to help him." Now there is a volume of 
instruction in this single sentence. Indeed I question if 
there is a single passage in this book which is more neces- 
sary and more profitable to the true Christian to study. 
We ought to press after higher attainments. We ought to 
put forth our utmost endeavors to do more for Christ and 
advance nearer to his heavenly kingdom. But let us be- 
ware that in all we be not actuated by a vainglorious 
motive to excel others. " Let us not be desirous of vain- 



CHRISTIAN WITH FAITHFUL. 293 

glory (says the apostle) provoking one another, envy- 
ing one another." Let the Christian remember he is 
in danger of indulging in this hateful disposition. Let 
him remember as sure as he does so, the Lord will 
correct him for this sin. He will either send him 
back again to the Valley of the Shadow of Death, or he 
will leave him to himself and permit him to make 
some slip or grievous fall from which his grace alone can 
deliver him. Take a single example of this in the case of 
Peter : " Though I should die with thee, I will not deny 
tliee." And yet after such boasting he failed. Oh, what 
need have we all to pray for humility. At what time do 
you need it most? When you are doing most. When 
you are striving forward the most. What need we have to 
attend to the apostle's exhortation : " Let nothing be done 
through strife or vainglory, but in lowliness of mind." 
Oh, forget not this lesson. — Here did Christian stumble 
and fall. After Christian had fallen Faithful assisted in 
raising him up. From this we may learn that those who 
indulge in vainglory may yet need the good offices of 
those over whom they have gloried ; and when needed it 
ought cheerfully to be yielded notwithstanding any im- 
propriety of conduct of which they have been guilty 
toward us. Christian had treated Faithful in a very un- 
becoming manner, yet he does not hesitate on this account 
to render him assistance. It ought to be enough that a 
brother has fallen, and needs our assistance. Seeing this it 
ought to be cheerfully tendered. 

We now call your attention to the conversation between 
Christian and Faithful. The design of this conversation 
is to give you a representation of sweet communion of 



294 LECTUEE XIV. 

saints. But it may be thought, we have had that subject 
already in the conversation of Christian with Discretion, 
Piety, Prudence and Charity. Why then it may be asked, 
repeat it here ? To this we reply : It is an entirely dif- 
ferent branch of the subject, which you liave here. There 
the subject of conversation was the reality of the work of 
grace. Here their feelings and the secrets of their hearts 
and their temptations. In a word all their christian ex- 
perience is laid open. Now these constitute a class of sub- 
jects that ought not to be talked upon to every one who 
wears a pilgrim's garb. We may talk of the doctrines and 
commandments of our Lord, with all, and especially fellow 
professors, if we can get them to talk witli us. But the 
christian should not open his whole heart and disclose his 
whole experience to any but those in whom lie can put con- 
fidence, that they are persons like minded with himself. 
Of course the conversation of Christian and Faithful into 
which we enter is calculated to represent to you the highest 
and most intimate kind of the communion of Saints. 

When like Jonathan and David they open up to each 
other all that is in their hearts, and all that happened to 
them by the way, you will see on comparing the account 
which Faithful here gives as his experience that although 
in some grand points, he and Christian were alike, yet 
in other respects there is the widest difference. They re- 
semble each other in this, both belonged originally to the 
City of Destruction, both brought to the conviction, that if 
they remained there they would most certainly be de- 
stroyed. Both had entered by the Wicket Gate, both by 
the narrow road, and pressing towards the kingdom of 
heaven. But what a wide difference. Faithful meets 



CHRISTIAN WITH FAITHFUL. 295 

with a number of trials which Christian escaped, and vice 
versa. Now the design of this is to teach you, that while 
there is some similarity in the way, yet a difference. If 
you could converse with that company in heaven, one by 
one, you would find no two exactly alike. You are not, 
therefore, to conclude that you are not on the way to 
heaven, because not tried and tempted as others. Another 
remark we would make. You will find Faithful had 
fewer difficulties, for he was further on his way than Chris- 
tian. Now we think the design of our author in this (and 
we cannot but regard it as highly correct) is to represent in 
Faithful the case of a person who sets out early. That 
Faithful was a young man we judge from the temptations 
by which he was assailed, particularly that of wantonness. 
But Christian had a family. Now those who set out early 
have fewer temptations and outstrip those who start later 
in life. Still another remark, if for no other purpose than 
to show the comprehensiveness of our author. He misses 
nothing. He gives Christian two companions by the way. 
The first Faithful, who suffered martyrdom in Vanity Fair. 
The second. Hopeful, who accompanied him to the end. Now 
this teadies us first, faith then hope. The same truth is 
taught in Rev. 2: 17, "To him that overcometh will I give 
to eat of the hidden manna, and will give him a white 
stone, and in the stone a new name written, which no man 
knoweth, saving he that receiveth it." We now ask your 
attention to the conversation between Christian and Faith- 
ful. Faithful first relates how he was led to flee from the 
City of Destruction. He tells him, that after he left the 
city, it produced a great deal of talk, and some fears felt by 
the citizens, that it might turn out as Christian had said. 



296 LECTURE XIV. 

That their city should be burnt with fire, from heaven. 
Their fears however were but slight and transient ; en- 
tirely insufficient to overcome their love of sinful pleasures 
and the propensities of the carnal mind. So that all things 
among them settled down much as they were before. But 
in the case of Faithful, it was very different. The warn- 
ings of Christian took hold on him, he felt that they were 
true. He could stay no longer, but made his escape. Now 
it is easy to see that this is designed to teach us, that the 
threatenings of the Word of God, especially when persons 
are seen acting as if they felt the truth of these threatenings 
and separating themselves from a world lying in wicked- 
ness, may excite the careless to talk and they may have 
some slight misgivings and fears that these things may be 
true. But this does not arise from a belief of the truth of 
the testimony of God in his word. In a short time this 
wears away. Very different however is the effect, when 
the threatenings of God's Word are credited. Such persons 
like Faithful can stay no longer. How unnatural to sup- 
pose they could. If you were in a burning house and saw 
the flames rapidly approaching, and gathering over your 
head aud circling you round about, could you slay any 
longer? Neither, my friends could you remain quiet and 
easy, if you had a conviction of the threatenings of God. 
There is another thing here worthy of notice. You will 
observe that Christian appears astonished at what Faithful 
told him about himself and the men of Destruction. He 
had heard their decision and their threatenings, but he 
never suspected that his conduct set them to talking, much 
less that it made them afraid. And least of all had he 
suspected that his conduct and example would have the 



CHRISTIAN WITH FAITHFUL. 297 

effect of awakening one of the men of that place and in- 
ducing him to start for the Celestial City. Noav there is 
much truth in this; yes and very encouraging truth. 
When we act out our convictions, we may see no appear- 
ance of making any impression upon the world, we may 
see no appearance of any being awakened or converted. 
We are ready to say with the propliet : — " I have labored 
in vain, I have spent my strength for naught, and in vain : 
yet surely my judgment is with the Lord, and my work 
with my God." But my brethren often the conscientious 
conduct of a godly, faithful man, has an effect upon the 
world. It produces a fear and a dread. Yes, and some- 
times upon his journey he may meet with those who trace 
their first awakenings to some work done by him. Now 
this is a useful lesson to private Christians, but peculiarly 
so to ministers of the gospel. When he sees no appearance 
of fruit, he feels as if the Head of the Church had sent 
withering and a blight upon his ministry. But he should 
remember, the kingdom of God is " as if a man should cast 
seed into the ground," &c. 

The next subject of conversation between them, was 
about Pliable, who fell into the Slough of Despond. 
Faithful relates three things respecting him. "He was 
now seven-fold worse than he had been at first. That he 
shunned the company of religious people and that he was 
had in derision by the men of his own city." Now all 
these things are strikingly true of apostates. Tiiey are 
always worse than they were before, for in order to furnish 
an apology for their conduct, it is necessary to treat religion 
as a cheat and imposture. This is as the apostle says: 
" For if after they have escaped the pollutions of the world 



298 LECTURE XIV. 

through the Lord and Saviour Jesus Christ, they are again 
entangled therein, and overcome, the latter end is worse 
with them thnn the beginning." They also shun the com- 
pany of religious people. If they meet them as Pliable 
and Faithful, they lean to the other side of the street, as if 
ashamed of what they had done. And what is very re- 
markable, such men make themselves the derision of the 
world. It is a remarkable fact, that bad as the world is, 
they honor the man whom they regard as conscientiously 
pursuing a life of godliness. But on the contrary, the man 
who has professed it for a time and walked in company 
with the people of God ; if that man turns back and be- 
comes abandoned and swears at and ridicules the things he 
once appeared to regard as sacred, we say it is remarkable 
the world despises and ridicules that man — a man in whom 
no dependence is to be placed. 

The next thing that Faithful tells Christian is his get- 
ting safely and easily over the Slough of Despond, and 
to the Wicket Gate, without danger. You remember the 
trouble, danger and difficulty which Christian had in get- 
ting through. And you also no doubt remember what 
was intended to be represented by this. Some great dis- 
couragement into which the sinner is cast before coming to 
Christ; arising principally from the increasing knowledge 
which he has of the Law of God and his own vileness and 
unworthiness. Now this Faithful escaped. Though as 
was noticed before, he had conviction of sin, and under 
this conviction he went at once to Christ, without any of that 
despondency or discouragement with which poor Christian 
had to suffer. Now this agrees best with the experience 
of those who set out early on the heavenly road. It is 



CHRISTIAN WITH FAITHFUL. 299 

true such persons are sinners, and may feel their sins very 
great, but then they are unlike those who have grown up in 
a life of sin and have the guilt of many sins lying upon the 
conscience. God generally sees fit to permit such persons 
to remain for a time plunging and ready to sink in the 
Slough of Despond. 

But although Faithful escaped this difficulty, yet he was 
tempted in a way that Christian was not, and of this temp- 
tation, he next gives an account. There was one whose 
name was Wanton, wlio met him by the way, of whom he 
says: "That she had liked to have done him a mischief." 
She promised him the gratification of all fleshly, carnal 
desires. But he says that by remembering an old writing 
which says, " Her feet go down to death ; her steps take 
hold on hell," and shutting his eyes, he escaped all out- 
ward compliance with the temptation. Now this is highly 
instructive. We already remarked that we regarded 
Faithful as representing one in youth. Now, at this sea- 
son of life, persons are not in much danger of being 
tempted to despondency, but they are in great danger of 
temptations to wantonness. So much is this the case 
that Paul writing to Timothy, says : "■ Flee also youthful 
lust, but follow righteousness, faith, charity, peace with 
them that call on the Lord, out of a pure heart." The 
danger of indulging in such sins^ is also noticed by Peter : 
" Dearly beloved, I beseech you as strangers and pilgrims, 
abstain from fleshly lusts, whicli war against the soul." 
And what a blessed thing it is when tempted to such sins 
to have tlie Word of God laid up in the heart and be pos- 
sessed of a firm conviction of its truth. Where this is the 
case, the temptation will be rejected with horror. With 



300 LECTURE XIV. 

Joseph such an one will instinctively exclaim : " How 
then can I do this trreat wickedness, and sin against God." 
He will shut his eyes, and stop his ears and run with all 
his might out of the reach of temptation, and fall down 
on his knees and thank God that his soul has escaped. 
There is a beautiful passage in the 119th psalm, 9th verse, 
for our instruction : " Wherewithal shall a young man 
cleanse his way ? By taking heed thereto according to thy 
word. * * * * -pi^y word have I hid in my 
heart, that I might not sin against thee." After this Faith- 
ful goes on to relate his meeting with an. old man called 
Adam the first, who had all the dainties of this world at 
his disposal. He gives a very striking account of the dif- 
ficulties which he had in resisting his solicitations. For a 
time he had half a notion to comply, but did not. " The 
old man," he says, " on parting gave him such a twitch 
that it seemed as if he had pulled part of him after him- 
self." He also threatened that he would send one after 
him who would make his way very bitter, and accordingly 
it was not long until one overtook him, who is afterwards 
called Moses. " So soon as the man overtook me it was 
but a word and a blow, for down he knocked me and laid 
me for dead." On being asked why he did thus, he said : 
' Because of my secret inclining to Adam the first.' Again 
he struck me ; I cried for mercy ; he knew not how to 
show mercy ; he had doubtless made an end of me, but 
that one came by and bid him forbear. I did not know him 
at first, but as he went by I perceived the holes in his hands 
and in his side ; then I concluded that he was our Lord." 
We do not know that we have yet come to any passage 
more beautiful or instructive than this, and one which shows 



CHRISTIAN WITH FAITHFUL. 301 

a more thorough acquaintance with the Word of God and 
the workings of the human heart. We hope you will not 
neglect to read every word of this passage in Bunyan's 
own strong, homely, yet descriptive style. We cannot do 
anything more than take a very general view of it. But 
we will say so much as we think will enable you to enter 
fully into its meaning. For this purpose you must con- 
nect what is said of this old man and Moses with the 
temptation which we have just now noticed. That temp- 
tation Faithful escaped, and yet he sa}s himself: "I know 
not whether I did wholly escape her or no." The outward 
temptations he did escape, but the old man, the first 
Adam, was stirred up in his heart. The remains of cor- 
ruption in the heart were set to working. Now this is a 
most painful part of Christian experience. A man may 
resist the outward temptations, and perhaps that without 
very much difficulty, but crucifying the flesh is the harder 
work. "O, wretched man that I am, who shall deliver 
me from the body of this death." When matters are in 
this state in the heart of a believer, the law enters in its 
condemning power. It is a true description which is here 
given of the law — that it knows no mercy ; and under the 
strokes of the law and the lashes of an accusing conscience, 
the believer may be the next thing to dead, and die he 
must, were it not that the compassionate Saviour of sinners 
comes along and pours into his heart the oil of grace. If 
Faithful had complied with the temptation of Wanton? 
how much more power would the old man in tliis case have 
had, and how nmch more severe the blows of Moses. 
We have been more at a loss in accounting for the next 
thing brought to notice, than anything we have yet met 



302 LECTURE XIV. 

with in this book, and after making all allowance, we can- 
not agree with the representation given here by our author. 
As, however, it is a book composed by an uninspired man, 
we feel under no obligation to receive it any further than 
it agrees with the Word of God, and is calculated to eluci- 
date the great outlines of experimental religion as therein 
presented. Christian asks Faithful : "But did you not see 
the house that stood there on the top of the hill, on the side of 
which Moses met you ? " Now you will remember that 
the house Beautiful represents the true church. What we 
find fault with is this : here is a man of high attainments 
and eminent piety and martyrdom, who passes by the 
church of Christ and stops not to enjoy her privileges. 
Now, while we are free to grant that a man may be a true 
christian, and yet not in the church, because of doubts or 
because he cannot have the privilege, where it can be en- 
joyed with a good conscience, yet no such difficulties existed 
in the case of Faithful. There were no lions to harm him, 
as it was about noon and they were asleep. Without an 
excuse he deliberately walked past the house Beautiful. 
We do not believe ever such a man was eminent in 
piety, much less ever suffered martyrdom. On this account 
we find fault. We believe, however, we can see why Bun- 
yan has here given us a representation so much out of 
place. He desired to show that we should be willing to 
acknowledge and treat a man as a christian if he bears 
the fruits of Christianity, though not one of our number. 
Or perhaps it was designed as a rebuke to the religion of 
the Church of England, which put connection with the 
church in place of a connection with Christ. 



CHRISTIAN WITH FAITHFUL. 303 

In the next place, Faithful gives an account of his pass- 
ing through the Valley of Humiliation. You will find 
that his experience in this valley was entirely different 
from that of Christian. I will just put you in mind that 
the Valley of Humiliation is intended to represent some 
humiliating circumstances, into which the christian is 
brought in the providence of God. Arising from some- 
thing in his estate, or name, or credit, or connections in 
the world. It was here that Christian had his great con- 
flict with Apollyon. Faithful did not meet Apollyon at 
all. But yet was he severely tried, by meeting with two 
bold fellows, named Discontent and Shame. The descrip- 
tion which Bunyau gives of the assaults of these two fel- 
lows is striking and highly descriptive. Indeed they con- 
stitute two of his best pictures. In the first place he was 
assailed by Discontent, who persuaded him to go back, 
because the valley was altogether without honor, and by 
going there also he would offend all his friends — as Pride, 
Arrogance, Self-Conceit, Worldly-Glory. 

How much truth is there in this part of the representation. 
When the Christian is brought down into the Valley of Hu- 
miliation that he is exposed to and strongly temj)te(l by Dis- 
content, it is hard for him to resist. The principles of dis- 
content he has in himself, consisting of the remains of cor- 
ruption in the heart. It is not every one who can say 
with Paul : " I have learned in whatsoever state I am, 
therewith to be content." Rather at such time the remains 
of corruption suggests, there is no honor in the valley. 
Yes, mark that; it is easy to pursue a life of religion 
while honored. But when there is no honor from the 
world, but much discontent and shame, none but a true 



304 LECTURE XIV. 

child can bear it. But mark the firmness with which 
Faithful resists these evil suggestions. He tells him he 
had parted company with worldly friends, he tells him also 
of the reward at the end of the journey, and the reward he 
counted greater riches than any the world could give. If 
Faithful had given way to Discontent, then the next thing 
would have been a sore conflict with Apollyon. But hav- 
ing mastered the lesser temptation, he is not attacked by 
the greater. But his danger is not yet over. He next 
meets with Shame. It is with the utmost difficulty that he 
can get free of his solicitations. " Of all the men that I 
met with on ray pilgrimage, he I think bears the wrong 
name. The others would be said nay, after a little argu- 
mentation and somewhat else ; but this bold-faced Shame 
would never have done." It is well if you have not met 
with the exact counterpart of this tempter in life. He ob- 
jected to religion and a tender conscience, as being pitiful 
and unmanly, and exposing a person to the ridicule of the 
times. He urged how few of the mighty, rich, or wise, 
had any regard for religion. He laughed at the idea of 
being affected under a sermon, and thought it monstrously 
absurd to become strange and cool toward the great, and 
learned, for their want of religion, or to make companions 
of the meanest persons whom he regarded as possessing it. 
Representations such as these brought the blood up into 
the face of Faithful, and at the first he was almost beaten 
off from the right way. But mark the manner in whicli 
Shame was beaten off by Faithful. He weighs what he 
had heard from him in the balances of eternal truth. 
There is so much truth in what he says, and withal told in 
such a scriptural way, that we shall but read it. " But at 



CHKISTIAN WITH FAITHFUL. 305 

last I began to consider that, ^lat Avhich is highly esteemed 
among men, is had in abomination with God. And I 
thought again, this Shame tells me what men are, but he 
tells me nothing what God or the Word of God is. And 
I thought moreover, that at the day of doom we shall not 
be doomed to death or life, according to the hectoring spir- 
its of the world, but according to the wisdom and law of 
the highest. Seeing then that God prefers his religion, 
seeing God prefers a tender conscience, seeing they that 
make themselves fools for the kingdom of God, are the 
wisest, and that the poor man that loveth Christ is richer 
than the greatest man in the world that hates him. Shame, 
depart, thou art an enemy to my salvation." According to 
the account given by Faithful of the Valley of the Shadow 
of Death, his passage through it differed very much from 
that of Christian. Faithful had sunshine all the way, 
Christian had no light for almost half the way through it. 
It is no evidence that we are forgotten, because under great 
tribulation. 

Conclusion : The whole subject of this lecture is profit- 
able. I call your attention to the last part of it. Perhaps 
more have been led to relinquish Christianity from shame 
than from any other cause. Nothing but the martyr's 
faith crying constantly to God, can enable us to endure. 
Our situation often exposes us to this temptation. Your 
occupation may place you alongside of those who make a 
mock of everything sacred — the Bible, the house of God, 
prayer, professors, ministers — and circumstances may give 
a point and a force to their jests and raillery which to be 
understood must be felt. The young especially are exposed 
to this temptation. Nothing but faith in God's Word and 



306 LECTURE XIV. 

prayer, will make you valiant for the truth. How much 
better it is to have the approbation of God than of men. 
" Whosoever therefore shall be ashamed of me and of my 
words in this adulterous and sinful generation, of him also 
shall the Son of Man be ashamed, when he cometh in the 
glory of his Father, with the holy angels." 




TALKATIVE 



LECTURE XV. 



His Cliaracter. — Meeting with Faitliful. — Evidence of Christian 
Character.— Christian exposes Talkative. — Faithful tests Talkative. 
— Found Wanting. 

There is one feature in the Pilgrim's Progress, in which 
it resembles the Word of God and which .serves no doubt 
very much to produce the interest which is so generally 
taken in this book — that is, its variety. What a pleasing 
variety is there in the Bible. What a striking analogy 
is there between this Word of God and that of 
creation. In both there is an endless variety, which must 
please every mind capable of contemplating the beautiful, 
the excellent, and the grand. In passing from the cedars 
of I^ebanou down through all the varieties to be met with, 
until you come to the hyssop against the wall ; the mind 
must be engaged and delighted. And you will find the 
greatest variety in the Pilgrim's Progress. Before it is 
po.ssible for the mind to be fatigued, in examining one of 
its characters, another is introduced, and another. You are 

307 



308 LECTURE XV. 

taken from one varied scene to another, until at length 
when you come to the last, which represents the christian 
received with voice of shouting into the Celestial City, 
a feeling of regret is apt to arise in the mind — that is re- 
gret that you have no more. The dreamer has awakened and 
the visions of his head extend no further. You have, no 
doubt, noticed the truth of this remark all along. You 
must have noticed what a pleasing variety there is in his 
constant change of scene and character. Here you have an 
additional instance of this. You will remember that the 
subject of our last lecture, related to the experience of 
Faithful. He gives an account of what he had met with 
by the way. His temptations and trials, how they affected 
him, and how at length he overcame them. And you will 
also remember that this account of his experience is entire- 
ly different from what Christian met with. For although 
there is a resemblance, there is also a striking variety in the 
experience of every traveler to the Celestial City. Among 
the vast multitude who shall be brought there, from the 
east and from the west and from the north and from the 
south ; no two will be exactly alike. 

The next character brought forward furnishes us with a 
specimen of that variety which we have noticed, and yet it 
is introduced in a very natural mauner. " Moreover, I 
saw in my dream, that as they went on, Faithful, as he 
chanced to look on one side, saw a man whose name was 
Talkative, walking at a distance beside them ; for in this 
place there was room enough for them all to walk." We 
have not a doubt but the description which follows is 
copied from some original, which Bunyan had before his 
eyes. Some one he had met with at that day, and whose 



TALKATIVE. 309 

character he had carefully studied. And this is the ex- 
cellence of Buuyan's characters, they are uot fancy sketches, 
— they are pictures from real life drawn by a master's 
hand. And I presume there is not one of much experience 
in the church, who will not be reminded in reading this 
account of Talkative, of some characters he has met with, 
of whom it furnishes a correct description. Perhaps there 
never has been a church or congregation without one or 
more Talkatives among them, and wherever they are they 
are the troubles of Israel. They are the disgrace and shame 
of the Church of Christ, in the eyes of the world. This 
Talkative then is designed to represent a class whose 
religion consists altogether in talk. They seem to have the 
Scriptures at the end of their tongues. They are ac- 
quainted with all the Theological controversies of the day. 
They are (that is so far as talk is concerned) the most strict, 
conscientious men upon earth. But all their talk lias one 
grand object in view, — the glorification of themselves ; the 
showing forth of their superior attainments above others. 
In regard to the self-denying duties of religion and the life of 
practical godliness, they are strangers, or at least they prac- 
tise them no further than is necessary to })romote tiie grand 
object they have in view — the glorification of themselves. 
The consequence is, that it is no unusual thing to find these 
men, who can talk right and left, up and down upon the 
subject of religion, unamiable in their tempers, given to 
detraction and envy, and hatred of others, tyrants in their 
families and acting so in the church, as is calculated to pro- 
duce no other result than disturbance. And in the world, 
disgrace to the name of Christ and the cause of religion. 
Such men it appears there were in the days of the apostle 



310 LECTURE XV. 

Paul : " For there are mauy imruly and vain talkers and 
deceivers, especially they of the circumcision." Notice the 
combination of character meeting in these men. They are 
vain talkers — that is, talk and nothing else. And he says 
that they are unruly and deceivers. How true is this of 
such men, to this day, they are unruly and they are de- 
ceivers. Their great object seems to be to deceive others 
into the belief of their piety and attainments. 

You will easily see then that it is not the object of our 
author to depreciate religious conversation. If a man has 
the religion of Christ at heart he must talk about it : " For 
out of the abundance of the heart the mouth speaketh." 
And says the apostle John : " They are of the world 
therefore speak they of the world and the world heareth 
them." 

But his object is to put christians upon their guard and 
leave them to look for something more than mere talk, 
before they regard a man as a brotiier. How delightful 
the conversation between Christian and Faithful. After 
hearing it we might be in danger of regarding every man 
as a christian whom we hear converse upon religion, but 
here is a man who can talk upon it and about it without 
ceasing, and yet the man is an entire stranger to religion ; 
consequently the object of bringing forward this man is to 
put christians upon their guard against all such. But not 
to detain any longer from this consideration of this man, — 
The first thing we notice is, that he Avas walking at a 
distance beside them ; for it is remarked " there was room 
enough for them all." Now this, we think, is des'gned to 
represent a peaceable time in the church, or a time when a 
profession of religion does not require much self-denial. 



TALKATIVE. 311 

At such a time there is room enough for men, who, like 
Christian and Faithful, are possessed of the spirit of the 
martyrs, and men who like to have no religion but at the 
tip of their tongues. They can profess religion at such a 
time, and Instead of losing anything by it, they can gratify 
their vanity. But if the road becomes narrow, as it does 
in a time of suffering for religion, those men who can talk 
so much in a time of peace are gone, they walk no more 
with the disciples. 

After making this remark about the road, it is stated in 
regard to this Talkative that " he was tall and something 
more comely at a distance than at hand." How strikingly 
true is this of the class of men intended. They are tall, 
they wish to push themselves into notice and take the lead 
and rise above others. Like Diotrephes they love to have 
the pre-eminence and will jirate malicious words if they can- 
not be gratified in this particular. The true christian, on 
the contrary, is humble and retiring. He chooses the 
lowest seat and is not offended if no one says to him : come 
up higher. The former class, however, choose for them- 
selves the highest seiits in the synagogues. They are set 
upon distinguishing themselves and so far as this goes they 
are like Saul among the people, the head and shoulders 
above them. Notwithstanding this man was in this sense 
above others, there is a great drawback to him iu what is 
mentioned in the next clause: " More comely at a distance 
than at hand." Of course the nearer you come to him, the 
better opportunity you have of examining him, and the less 
would you be struck with his comeliness ; nay, nearness would 
convince you that he was a very deformed, ugly fellow. 
Now the same defect exists in the character of that class 



312 LECTURE XV. 

represented by Talkative. It may do well enough to see 
them abroad and hear them talk, but come near home and 
get intimate with them, and you cannot regard them but 
with loathing and disgust. They have nothing attractive 
in private life, and in the strong language afterwards used 
respecting them, " they are saints abroad and devils at 
home." If you have dealings with them and place your- 
self in their power, it is well if you do not find them desti- 
tute of that honor and honesty to be found even among 
men of the world. If you trust in them as friends, it will 
be well if you do not find out in the end, that you have 
been miserably deceived. 

Seeing this man in the way. Faithful (Isomes up to him 
and enters into conversation with him and at first seems 
highly pleased with him, having no suspicion of his real 
character. The true christian is one who is honest him- 
self, he can say with Job : " My witness is in heaven and 
my record is on high." Now the man who is conscious of 
honesty himself will not entertain a suspicion of a fellow 
professor without cause. But still he has need to be upon 
his guard, for this very spirit may lead him into mistakes 
and into difficulty. While he ought to be unwilling to take 
up a suspicion of a -man without reason, yet he had bet- 
ter require some more evidence of a man's religion than 
that he professes it and can talk about it. 

You see here another evidence of the christian charac- 
ter. Faithful proposed to this new companion that as they 
were both traveling the same way, they might spend their 
time in discoursing of things that were profitable. " Let 
your speech be always with grace, seasoned with salt," says 
the apostle, " that ye may know how ye ought to answer 



TALKATIVE. 313 

any man." It is certainly very becoming in those who 
profess to be traveling to the same home, when the provi- 
dence of God brings together, to order their conversation 
upon such su1)jects as may be for their mutual benefit. 
They may never meet again. They may travel but a short 
way together, let them therefore exhort one another to 
faithfulness. 

To this proposal Talkative at once agrees and yet in 
such a manner as gives a pretty plain indication of the 
character of the man. After expressing his assent and the 
pleasure which it gave him, he adds : "To speak the truth 
there are but few who care thus to spend their time as they 
are in their travels, but choose much rather to be speaking 
of things to no profit; and this hath been a trouble to me." 
What a natural specimen of the conversation of such men. 
Tliey talk much of the evils of the times, the sins of the 
church and the sins of the world. The world is dreadfully 
wicked, and there is scarcely any piety in the church. 
Not a man to be found with whom he could talk upon a 
religious subject. Now the plain English of all this is : 
Look at me ; I am a man among a thousand ; it is not 
every day you will find such a professor as I am. You are 
very fortunate for having fallen into company with such a 
man. Now I suppose every person, who has had but a 
moderate share of acquaintance with the class of men re- 
presented by Talkative, knows that this is just the way 
they talk to christians about others and about brethren in 
the church. The true christian has some acquaintance 
with his own sins, and besides he has no wisii to exalt him- 
self by depressing others. These things make him tender^ 
careful and charitable in speaking of brethren. But these 

14 



314 LECTUEE XV. 

men are bound by no such restrictions. They are 
ignorant of themselves, and it is a matter of no account to 
them how low they may bring brethren and the whole 
church, provided it only holds out the prospect of appear- 
in 2; head and shoulders above the others. 

Faithful, however, being a simple unsuspecting Chris- 
tian, does not appear to take the alarm, at this manifesta- 
tion of character given by Talkative. Without joining 
with him, however, in this uncharitable surmise that there 
were but few to talk upon subjects of a religious nature ; 
he merely says : " That is, indeed, a thing to be lamented; 
for what thing so worthy of the use of the tongue and 
mouth of men on earth, as are the things of- the God of 
heaven?" With this Talkative agrees, for this class of 
men are wonderfully agreeable, as long as there is a pros- 
pect of getting you to regard them as the excellent ones of 
the earth. He not only agrees to what is said by Faithful 
but throws out a very flattering compliment; his object in 
this being to get as good in return. " I like you wonder- 
ful well," says he, "for your saying is full of conviction." 
He then launches out in the very style of talking peculiar 
to men of this class. They have learned Christianity by 
heart, having treasured up in the memory what they have 
read and heard without ever feeling the efficiency of power 
thereof in their souls. *' And I will add," says he, " what 
thing is so pleasant and what so profitable, as to talk of the 
things of God ? " &c. To this lengthy discourse Faithful 
can scarce find time to slip in a few words until he is at it 
again. Thus evidencing that he has no expectation of be- 
ing benefitted by his companion, but on the contrary show 
him what an intelligent, profound and distinguished man 



TALKATIVE. 315 

* 

this is who has honored him with his company. He there- 
fore breaks out again : " To talk of such things is most 
profitable," &c. After acquainting himself with this 
lengthy discourse, Faithful indeed begins to think that he 
has fallen into company with an excellent christian and an 
extraordinary man ; he cannot, therefore, refrain from ex- 
pressing his satisfaction, saying: "All this is true, and 
glad am I to hear these things from you." Now here is 
the mistake into which good, honest christians are apt fall 
and to guard us from which this part of the book was ex- 
pressly written. They love the truths of the knowledge of 
God, and they delight to hear others talking over these 
blessed truths, and when they meet with persons who can 
thus talk they are disposed, without any further evidence, 
to set them down as true christians. 

Now, while we ought not certainly to condemn a man 
because he seems qualified and disposed to talk upon relig- 
ious subjects, yet it is well enough to remember that we 
must look much further for the evidences of grace than 
the tip of the tongue. It is possible for a man to have 
the tongue of an angel and the heart of a devil. There is 
not a doctrine in the Word of God upon Avhich he cannot 
descant with the utmost fluency while all that he says is of the 
most orthodox character ; and yet that may be a child of 
the devil and an enemy of all righteousness. Hear how 
Balaam can talk, and you know what kind of a man he 
was. Hear him exclaim : " Who can count the dust of 
Jacob and the number of the fourth part of Israel ? Let 
me die the death of the righteous, and let my last end be like 
his." And says David, speaking of Ahithophel : " The 
words of his mouth were smoother than butter." So well 



316 LECTURE XV. 

« 

pleased was he with the conversation of this man that he 
call him his equal, his guide, and his acquaintance : " We 
took sweet counsel together." Hear what certain charac- 
ters say to our Lord in the day of judgment: "Lord, 
Lord, have we not prophesied in thy name ? and in thy 
name have cast out devils? and in thy name done many 
wonderful works ? " And the apostle supposes it possible 
to have "the tongue of men and angels, and have not char- 
ity," in which case he says, " Who are no better than a 
sounding brass or a tinkling cymbal." How expressive is 
this figure — " a sounding brass and tinkling cymbal" — 
representative of emptiness, no reality. Have we not met 
with such cases in our experience, of men who could talk 
in the most fluent manner, and yet their lives either at 
the time or in the future proved that they had not the grace 
of God at heart. 

In the next speech made by Talkative he lets out some- 
thing which must have produced a doubt in the mind of 
Faithful, that, notwithstanding the fluency with which this 
man could talk upon religion, his knowledge of it was of 
a veiy superficial character. And it is but seldom that 
the man who has no religion at heart can talk any length 
of time upon subjects of a religious nature without letting 
out something from which the experienced christian sees 
into his true character. In his next speech Talkative ex- 
presses himself thus: "Alas, the want of this." That is, 
the want of religious conversation, is the cause that so few 
understand the plan of salvation. Now see the inconsist- 
ency of the man. A little while ago you hear him speak of 
the new birth and the righteousness of Christ. If these men 
are not in a state of salvation it must be because they are 



TALKATIVE. 317 

not born again and interested in the righteousness of Christ. 
But so much stress does Talkative place upon talk that he 
ascribes the lack of these things to the want of talk upon 
these subjects, thus elevating talk to the place of Christ 
and of the Holy Spirit. To this sentiment of his Talka- 
tive friend Faithful cannot give his assent, but very properly 
corrects it, " By your leave, heavenly knowledge of these 
is the gift of God ; no man attaineth to them by human 
industry or only by the talk of them." His ready com- 
panion not only assents to this but immediately quoted a 
very pertinent text of Scripture in proof of it, and fur- 
ther to convince him how well he was acquainted with the 
sacred volume, he lets him know that he can give him a 
hundred like it. On Faithful proposing that they should 
select one topic as the subject of conversation. Talkative 
replies in a manner characteristic of tlic man, that all sub- 
jects were to him alike; he was as much at home upon one 
subject as another. "Therefore, what you will: I will 
talk of things heavenly, or things earthly; things moral, 
or things evangelical; things sacred, or things profane; 
things past, or things to come ; things foreign, or things at 
home; things more essential, or things circumstantial, pro- 
vided that all be done to our profit." Now there is cer- 
tainly enough in this one speech to have excited the suspi- 
cion of Faithful. As he had regarded Faithful as a relig- 
ious man, in order to ingratiate himself in his favor, he 
had all along represented himself as a great friend of 
religious conversation. While he lamented that there was 
so little of it in the world, now it would appear that he 
has no decided preference for religious conversation. His 
great object is to display himself, and if he can only do 



318 LECTURE XV. 

that it is a matter of very little importance to him wliat 
he talks about. It appears, however, that the suspicion of 
this unsuspecting christian is not excited; he rather won- 
ders at the talent and extent of information possessed by 
the man, and therefore steps up to Christian, whom he has 
left for a season, and says to him softly, so as not to be 
heard by Talkative, (for the true christian will be as care- 
ful not to flatter men to their face as to detract from them 
behind their back,) " What a brave companion have we 
got? Surely this man will make a very excellent pilgrim." 
At this it is said Christian modestly smiled and said : 
" This man with whom you are so taken will beguile with this 
tongue of his twenty of them that know him not." After 
some further conversation, he goes on to convince Faithful 
that he had not made up his judgment of the man but 
upon the most convincing evidences. Faithful had heard 
him talk, he had seen him acting upon the stage; but 
Christian had been as it were behind the scenes. He had 
beheld him without his mask. He had studied him in 
his true character at home and abroad and is qualified to 
give a correct representation of him, and a dreadful repre- 
sentation it is. But it may be said, "Are we not com- 
manded in Scripture to speak evil of no man ? " Yes ; but 
it is not speaking evil of a man to give his true character 
when this is necessary to prevent him from imposing upon 
the simple and unwary. Such men as Talkative do a vast 
amount of injury to religion. When the world sees how 
they act they are ready to say of all who associate with 
them : Aye, aye, they are all alike. Now, if we would 
save religion from this disgrace, we must neither associate 
with such men nor let others associate with them. We 



TALKATIVE. 319 

must let the world see that there is something more in re- 
ligion than mere talk, and that we cannot acknowledge a 
man as a brother who has no more of religion than tallc. 
Let me now ask your attention to the evidence exhibited 
by Christian from which you may see that it was not with- 
out the weiglitiest reason he has formed his judgment of 
this man. The first evidence he exhibits against him is 
that there was no religion in liis family. " His house is as 
empty of religion, as the white of an egg is of savor. 
There is neither prayer nor sign of repentance for sin ; 
yea, the brute, in his kind, serves God far better than 
lie." It is remarkable that he places this at the head of 
the list of the witnesses against Talkative. For if there 
is no religion in the family you may be pretty sure there is 
none in the heart. A man may profess religion, talk, make 
a ereat stir : but do not be too certain he is a saint until 
you see how he behaves himself at home. There you see the 
man behind the scenes and have an opportunity of judging 
what he really is. The next evidence in his conduct is a 
reproach to religion, " It can hardly have a good word in 
all that end of the town where he dwells through liim." 
And easy seeing why : they saw tliat the man pretended to 
much religion when he was abroad, but at home, cross, 
surly and ill-natured. Now they rightly concluded that such 
was not religion, but mistaken in supposing all like him. 
This is the evil of such men making pretensions to relig- 
ion. If a man's religion is worth anything it will show 
itself at home in an amiable and kind disposition. But 
this man was such a son of Belial that in his liome he 
made all unhappy. 



.'^20 LECTURE XV. 

But another decided evidence against the man : he was 
grasping and dishonest in his dealings. Alas ! that such 
a thing as this should ever be witnessed — a man pretend- 
ing to be religious, talking about honesty and fair dealing, 
and yet every opportunity presented takes advantage of his 
neiglibor. How deceitful must be the heart of man when 
it can permit such a dreadful inconsistency! And what do 
such men gain ? It seems as if they gave themselves up 
to the sport of the devil, to let the world see how ridicu- 
lous he can make his votaries. 

The last evidence of his hypocrisy — his mode of bring- 
ing up his children. And this proves the man was entirely 
reckless of all good. Instead of bringing them u]) in the 
fear of God and encouraging tenderness of conscience, he 
does the reverse; he laughs at the first appearance of a 
tender conscience, he calls them fools and blockheads. 
Says Christian of this man : " I am of opinion that he 
has ])y liis wicked life, caused many to stumble and fall 
and will be, if God prevents not, the ruin of many more." 
We will remark in conclusion that all these inconsistencies 
could never be found together in one man. Bunyan had 
observed some of them in one and some in anolher. This 
opinion of Talkative may seem harsli to fall from the lips 
of a christian, but there is such a thing as making reports 
of men like a christian — first, not out of ill-will ; second, 
at a call of duty. In the reply of Christian he told Faith- 
ful that he had not received these thing-s from the enemies 
of religion. The reputation of Talkative was made known 
by the friends of Christ. We ought to be careful to take 
up nothing against professors from the enemies of religion 
for they will sjieak evil of the very best of men, and 



TALKATIVE. 321 

because they do so, men like Talkative will justify them- 
selves upon the ground that it is the lot of the best men to 
be evil spoken of. Let such know that there is a great 
difference between suffering for well-doing and evil-doing. 
The two pilgrims are now led into a very edifying conver- 
sation, which it will be pi-ofitable for you to read. They 
agreed that men judged not according to their belief; but 
according to their life. Not that anything is acceptable 
which is not of faith, but that saving faith is a fruitful princi- 
ple and fruit must be borne. In order to get rid of such 
a worthless companion. Christian suggests to Faithful to 
put a few pointed questions to Talkative, and he would 
soon retire from their company of his own accord. Ac- 
cordingly Faithful steps up to him and proposes this as a 
subject of discourse : " How does the saving grace of God 
discover itself when it is in the heart of man?" A most 
important question this, and the discourse had upon it be- 
tween Talkative and Faithful is calculated not only to un- 
fold to us the real marks of grace, but at the same time 
guard us against those false marks upon which such men 
as Talkative depend. Having proposed this question it 
appears that Talkative was ready at once to discuss it 
although it is evident that he knew nothing about it. The 
first mark which he mentions is a great outcry against sin : 
that is, if a man is severe in condemning sin, if he speak loud 
and harsh and severe against the sins of the church and 
the world, this proves him to be a good christian. Now, 
it might appear like a satire upon the character of such 
men to represent them as holding such a sentiment, and 
yet it does appear as if they thought so ; for it is the grand 
evidence which they thrust forward in proof of their 



322 LECTURE XV. 

religion. They seem like the thief who to escape detection 
will cry, "stop, thief!" Talkative is going on to give a 
second evidence when Faithfnl stops him and also corrects 
him by showing that it is not crying against sin, but hating 
and abhorring it which is a proof of religion. Faithful 
then asks him for the second mark of grace. He answers 
him: "Great knowledge of gospel mysteries." And this 
is also another thing on which nominal professors depend. 
They know considerable, at least in their own estimation. 
They spend most of their time discoursing upon things 
mysterious and speaking as though all these things had 
been solved and mastered by them. Faithful goes on to 
show him in a most convincing mannei*, such as no man 
not thoroughly acquainted with the Scriptures could do, 
that this mark was false. Faithful does not depreciate 
knowledge but gives it a proper place. When Christ said : 
" Do ye know all these things ? " and the disciples answered, 
" Yes" ; he added : "Blessed are ye if ye do them." 

After having corrected this second mistake Faithful de- 
sires him to give a third mark of grace. This, however, he 
refuses to do, finding out by this time that he had to deal 
with one who could not be deceived by his vain, empty 
talking. Tlien Faithful himself proceeds to lay down 
marks of grace in the heart of man, and I do not know any 
passage in this book which it would be more profitable, for 
every man who wishes to know his state before God, to 
read than this. It is the result of all the reading and ex- 
perience of a man mighty in the Scriptures and taught of 
the Spirit of God. As however this is so plain we will do 
nothing but read : " A work of grace in -the soul dis- 
covereth itself either to him that hath it or to standers by. 



TALKATIVE. 323 

To him that hath it thus, it gives him conviction of sin 
especially the defilement of his nature and the sin of un- 
belief for the sake of which he will surely be damned if he 
find not mercy at God's hand by faith in Jesus Christ. 
This sight and sense of things worketh in him sorrow and 
shame for sin. He findeth him moreover revealed in him 
the Saviour of the world and absolute necessity of closing with 
him for life," &c. To others it is thus discovered : First — 
" By an experimental confession of his faith in Christ. 
Second — By a life answerable to that confession ; to wit, 
a life of holiness — heart holiness — family holiness — and by 
conversation — holiness in the world," &c. After having 
given this plain discourse upon the marks of a gracious 
state. Faithful next puts this qufetion to Talkative : " Do 
you experience this first part of the description of it ; and 
doth your life and conversation testify the same ? Or 
standeth your religion in word and not in deed and truth?" 
Hearing this Talkative began to blush, as well he might, 
and refused to answer any such question ; and asks hiui 
why it is that he catechizes him after such a sort. To this 
question Faithful returns a lengthy answer, which 
furnishes one of the best specimens of faithful dealing with 
a heartless, unsound professor. The result is Talkative 
disappears, not being able to endure a conversation that lie 
cannot enjoy. 

Let me now in conclusion exhort you to study this man's 
character. Make yourself acquainted with the true marks 
of grace. Beware of these false marks ; such as an outcry 
against sin, a knowledge of gospel mysteries which make 
only a barren profession — which leave you to live prayer- 
less and cold, with a heart unaffected by truth. Take 



324 LECTURE XV. 

the marks laid down by Faithful. Have you a deep sense 
of sin ? Do you make personal approach to Christ ? Do 
you confess his name? Are you endeavoring to frame 
your lives according to his word? Do you evidence this 
sanctifying power of divine grace in your lives ? What is 
religion worth if it makes no separation between the man 
and the world. "We know that whosoever is born of 
God sinueth not ; but he that is begotten of God keepetli 
himself and that wicked one toucheth him not, and we 
know that we are of God and the whole world lieth in 
wickedness." 




VANITY FAIR 



LECTURE XVI. 



Evangelist meeting Christian and Faithful. — Christian and Faithful 
enter Vanity Fair. — The Merchandise. — Reception of the Pilgrims. 

After the interview with Talkative, which formed the 
subject of our last lecture, Christian and Faithful are repre- 
sented as carrying on edifying profitable conversation with 
each other; for, as it is on a journey, so is it in the chris- 
tian's life : godly conversation between the friends of Chris- 
tianity is calculated to beguile the time and prevent weari- 
ness and make the way seem shorter. Like the disciples 
in going to Emmaus, those who are born from above and 
traveling toward the heavenly city, will delight in talking to 
each other by the way about all the things that have hap- 
pened them, as well as the great and important subjects of 
the Word of God, and thus they will get and communicate 
spiritual benefit and comfort. But our pilgrims are now 
about to be introduced to a new scene, and yet a scene through 
which every pilgrim must pass on his way to the Celestial 
City. Hitherto, all that has been brought under notice is 

325 



326 LECTURE XVt. 

calculated to describe the burden life of the christian, as 
well as the comfort which he derives from the communion 
of saints and that of the Church of God. But now the 
pilgrims have to pass through Vanity Fair, and this is de- 
signed to represent to us the christian exposed to the 
fascinations and allurements of the world. He sees very 
strikingly portrayed the manner in which he behaves him- 
self in the midst of them. The storm of pride and passion 
which is sometimes raised against him because he will 
not be conformed to the world, but on the contrary, testi- 
fies that the words thereof are evil. Now if you have ever 
read the New Testament with any degree of care you must 
have noticed what a large portion of the teaching of our 
Lord and his apostles is occupied with this very subject, 
warning us of the dangers to which we are exposed from 
the temptations of the world. Have you not noticed how 
many of our Lord's parables were spoken with this end in 
view. Thus that part of the parable of the sower, relating 
to the seed sown among thorns. — The parable of the rich 
man and Lazarus. — The parable of the rich fool, who 
thought to himself, I will pull down my barns and build 
larger. " Take heed," says he to his disciples, " lest at any 
time your hearts be overcharged with surfeiting and 
drunkenness, and cares of this life, and so that day come 
upon you unawares." And the same subject is introduced 
no less frequently by his apostles : " But they that will be 
rich, fall into temptation and a snare, and into many 
foolish and hurtful lusts which drown men in destruction 
and perdition." Says Paul : " Love not the world neither 
the things that are in the world. If any man love the 
world, the love of the Father is not in him." Says John : 



VANITY FAIR. 327 

" Ye adulterers and adulteresses, know ye not that the 
friendship of the world is enmity with God? Whosoever, 
therefore will be a friend of the world, is the enemy of 
God." Now if sucii is the place that this subject occu])ies 
in the Word of God, it was certainly proper that in a book 
intended to represent the liVes of those who exemplify the 
Word of God in their practice, while passing through the 
world, this subject should find a place. It is worthy of 
remark that this scene in the journey of the pilgrims is in- 
troduced by an interview with Evangelist, which was well 
calculated to prepare them for the sufferings and trials to 
which they were shortly afterward exposed at Vanity 
Fair. This Evangelist, you will remember is an old 
acquaintance of the pilgrims, it was he by whom they were 
first directed and encouraged to apply for admission at the 
Wicket Gate. He is designed therefore to represent a 
faithful, gospel minister, whose 'great work is to guide sin- 
ners to the Lord Jesus Christ. Now by representing this 
man as holding intercourse with the pilgrims, before their 
entering upon this scene of trial, it is designed to teach us, 
that the Lord generally prepares his people for approach- 
ing trials by granting them special privileges and special 
communications of his grace. They may have no appre- 
hension of the scene of trial and suffering that is coming 
on, bfit he sees it and knows the need they have to be pre- 
])ared for it : and therefore sends some faithful evangelist 
with a suitable message and accompanies that message by 
the power of the Holy Ghost, so that they are strengthened 
with all might in the inner man and thus prepared for the 
scene of trial and suffering which awaits them. Is it so 
then my brethren that some evangelist brings you a suitable 



328 LECTURE XVI. 

message — yon exj^erience great enlargement of heart 
nnder the Word of God, it comes to you with peculiar 
unction and power. Take heed, watch and pray ; dangers 
and temptations may be just at hand, and in this way your 
ever watchful, compassionate Saviour may be preparing 
you for them. Let me now ask your attention to the 
meeting of this Evangelist with Christian and Faithful. 
And it would appear from the representation given, that it 
was accompanied by the highest manifestations of interest 
and affection on both sides. Evangelist on his side salutes 
them thus : " Peace be with you, dearly beloved, and peace 
be to your helpers." " AVelcome, welcome, my good 
Evangelist," &c., said Christian. " And a thousand times 
welcome, said good Faithful, thy company, O, sweet 
Evangelist; how desirable is it to us poor pilgrims!" 
Now this will appear very natural, when you remember 
that this Evangelist is not only to be regarded as a faith- 
ful gospel minister, but he by whom Christian and Faith- 
ful had first been directed in the way of salvation. It is 
natural for faithful ministers to feel a deep and a peculiar 
interest in those who have been converted under their 
ministry. Thus Paul, addressing the Corinthians [Chap. 
4 : 14, 15) : " I write not these things to shame you, but 
as my beloved sous I warn you. For though ye have ten 
thousand instructions in Christ, yet have ye not many 
fathers ; for in Christ Jesus I have begotten you tfirough 
the gospel." And again, " What is one hope or joy or 
crown of rejoicing? Are not even ye in the presence of 
the Lord Jesus Christ at his coming ?" It is also natural 
that those who are now in the way of life should regard 
with special affection him by whose instrumentality they 



VANITY FAIR. 329 

were first awakened and led to the Lord Jesus Christ, 
where no such affection exists, it is a certain proof that no 
such benefit has been received. There is one remark which 
we think it necessary to make here. We ah'eady noticed 
that tliis interview between and previous to the scene of 
temptation awaiting them at Vanity Fair is designed to 
teach us that God prepares liis people before calling them 
to suffer. But it may be that this preparation is com- 
municated by a very different person from him, who was 
the instrument of our conversion — that man may now be 
sleeping in the dust, or he may be at a great distance 
away from us ; and yet our author has here very properly 
expressed him as the same man — because his doctrine is 
the very same ; and because the effect of that doctrine, ac- 
companied by the Holy Spirit, is to revive early impres- 
sions, and thus carry out the same work which was then be- 
gun. And when the early impressions of the people of 
God are revived — when their love is rekindled and their 
views of him to whom they have committed the salvation 
of their souls renewed, then are they prej)ared for endur- 
ing the temptations of life. The discourse of Evangelist to 
the pilgrims is full of beauty and instruction. The 
idea is well kept up of an old minister, the guide of their 
youth, meeting in advanced life with those who had baen 
converted through his instrumentality. We might natur- 
ally expect that such an one would talk to them about all 
they met with by the way, and that it would give him 
peculiar satisfaction to hear that amidst all their trials they 
had remained in the way. But we might also expect that 
he would warn them of what they might expect in time to 
come and exhort them to be steadfast and immovable to 
the end, that they might receive the crown of glory. 



330 LECTURE XVT. 

Now such you will find was the conversation of Evange- 
list with these pilgrims. He first asked thera how it fared 
with them that he might give them his approval, and then 
warns them of what would happen to them and how they 
overcome. Now such are two great ends of the gospel and 
God gradually prepares his people for suffering, by teaching 
them to make use of the gospel for both these purposes. 
First — He teaches them to make sure of it for retrospection, 
or looking back upon their past way, their experience, 
temptations, behavior and the dealings of God with them. 
Now the effect of this review will be to awaken, repentance, 
caution and fear, gratitude to God for the past and encourage- 
ment and confidence for the future. The effect of this 
upon the soul will be to bring us to say in the language of 
David : " Goodness and mercy shall follow me all the days 
of my life and I will dwell in the house of the Lord for- 
ever." Second — He teaches them to look forward to 
the dangers by which they are surrounded. This destroys 
their carnal caution and leads them to look to the Lord 
who can alone support and bring them off conquerors at 
the last. They now brace themselves up for the conflict 
and become stronger in the Lord and in the power of his 
might. The crown is before you, says Evangelist, and it 
is an incorruptible one, " so now ye may obtain it." After 
Evangelist had given this profitable advice to the pilgrims, 
Christian desires him to speak further to them for their 
help the rest of the way, as they knew he was a prophet 
and could tell them of things that might happen unto them 
and also how they might resist and overcome them. To 
this request Evangelist is represented as replying : " My 
sons you have heard in the word of the truth of the gospel 



^ 



VANITY FAIR. 331 

that you must, ' through many tribulations enter into the 
kingdom of heaven/ and again, tliat ' in every city bonds 
and afflictions abide you ' and therefore you cannot expect 
that you should go long on your pilgrimage without them, 
in some sort or the other.' " Now you are not to under- 
stand this, as if ministers of the gospel were possessed of 
the gifts of prophecy and could therefore tell exactly what 
was to befall people in the world. All that you are to 
understand by it is that the able and faithful minister who 
is deeply versed in the knowledge of the Word of God, can 
give a pretty correct conjecture of what awaits his faithfid 
people under certain circumstances. He knows that it is 
only through much tribulation we can enter into the king- 
dom of heaven, that the true christian while in this world 
cannot expect to go long without some one trial or another 
— and that if brought in contact with such a people aS 
those of Vanity Fair, a people desperately set against the 
religion of Ciirist and that at a time when persecution to 
the death is in vogue — it is just as likely or not that 
some of them will be put to death, when you consider that 
you feel bound to bear testimony against the evil deeds of 
such men and that their corruptions and evil passions 
would be stirred up thereby, — therefore Evangelist says : 
" And be you sure that one or both of you must seal the 
testimony which you hold with blood ; but ' be you faith- 
ful unto death and the king will give you a crown of 
life.'" And it is not difficult to tell from the same 
words (however different it may seem from outward ap- 
j)earance) that he who is taken away by martyrdom is bet- 
tor off than he who is left behind. Inasmuch as the 
one is taken to heaven, while the other is left on earth to 



332 LECTURE XVI. 

struggle against siu and temptation. IN^ow all this it is 
evident may be known from the Scriptures without any 
claim to a prophetic spirit. 

There is another thing which perhaps our author may 
mean by this paragraph. When severe sufferings are com- 
ing upon the people of God and when he leads them to 
fervent prayer and a diligent examination of the Scriptures, 
and a strict searching of their ways, preparatory to these 
sufferings. It is not unusual for him also to give thera 
some impressions or foreboding of what is coming so that 
it seems as if he said to them as he does to the Church of 
Smyrna: "Fear none of these things which thou shalt 
suffer : behold, the devil shall cast some of you into prison 
that ye may be tried ; and ye shall have tribulation ten 
days: be thou feithful unto death and I will give thee a 
crown of life." In times when the church was suffering 
under persecution it was not at all unusual, as you will see 
by reading the history of the martyrs, for eminent minis- 
ters and believers to have a foreboding • of what was com- 
ing, so that like the apostle, they could say : " For I am 
now ready to be offered ; the time of my departure is at 
hand." At any rate it is very natural to suppose that when 
such times were coming on the providence of God should 
guide them to those portions of his word best calculated to 
prepare them for sufferings; and while reading them the 
fire burns within them, so that they partake of the heroic 
spirit of Paul when he said to his friend : " What mean 
ye to weep and to break mine heart ? for I am ready not to 
be bound only but also to die at Jerusalem for the name of 
the Lord Jesus." 



VANITY FAIK. 333 

After this interview with Evangeh'st, you next have an 
account of Christian and Faithful entering Vanity Fair, 
and they entered it not because they desired to do business 
there, but because their way lay through it. So we may 
remark on this, that although we are not to rush unbidden 
into temptation, yet if our way to the Celestial City re- 
quires us to meet with it, we are not in that case to 
turn out of the way to avoid it. Thus we read of 
our Saviour being led up of the spirit into the wil- 
derness to be tempted of the devil." How profit- 
able would it have been for the world and for the 
church if these lessons had always been attended to, 
what multitudes rush into temptation, not because the way 
to the Celestial City lies through it, but because their ap- 
petites and passions urge them to meet with it. And what 
a mistake has been made upon the other hand in turning 
away from temptation when the way to the Celestial City 
lay through it. This mistake gave rise to mockery. Like 
many other evils it originated with well-meaning but weak- 
minded men. They saw the dangers of the world and in 
that cowardly way turned from it. 

This Vanity Fair, as already intimated, is intended to 
be a representation of this present world and the evil influ- 
ences which it exerts upon the children of men. One part 
of them, and that by far the greater, are kept by it from 
ever thinking about the Celestial City ; nay, they are led 
to forget that they have immortal souls. Their highest 
object of pursuit seems to be the gains, the pleasures, the 
honors and the enjoyments of this present world. They 
are not only lured by the world to forget it and neglect the 
things which belong to their eternal peace but violently to 



334 LECTURE XVI. 

hate those things and o^ipose those who would press them 
on their attention. Another part of tliem, the little flock 
of Christ, are severely tried by these things. It is not 
merely the o])position and persecution of the world that 
tries them, but its flattery and allurements. These things 
however, will come in more naturally when we have followed 
these pilgrims into the fair. There are two other things 
which it will be profitable to notice before going any fur- 
ther. And the first is, that the ground work of the alle- 
gory is borrowed by Bunyan from scenes which he had 
himself witnessed. In some parts of England at that day, 
principally in the suburbs of large cities, large assem- 
blages of people were wont to meet together at certain sea- 
sons of the year to hold what is called fairs. Some were 
drawn to them by gain, some by pleasure, some for the 
gratification of their lusts and sinful propensities, some 
from curiosity and love of amusement. There were mer- 
chants, mountebanks and traders, all drawn together by 
the great notices of gain and pleasure. Such was Bar- 
tholomew's Fair, Greenwich Fair, and others in which 
might be seen the world of sin in miniature. It was to 
one of these assemblies that the celebrated Whitfield 
preached on one occasion with so much danger to himself 
and yet with such remarkable success. The second remark 
which we make is that Bunyan here draws the portrait of 
Vanity Fair as he had himself found the world in his 
day. The general outline will suit all times, but the pecu- 
culiar sufferings to which the pilgrims were exposed will 
only suit times of persecution. After these general re- 
marks, we proceed to notice what is here said respecting 
Vanity Fair, It is said to be kept all the year long — 



VANITY PAIR. 335 

other fairs only occupy a day, or at most a few days, aud 
the people attending upon them return again to their usual 
avocations. But this fair is held continually to show that 
the same great objects engross the attention and pursuits of 
the world from one generation to another, viz. : " The 
lusts of the flesh, the lusts of the eye, aud the pride of 
life." These constitute the merchandise of Vanity Fair, 
aud the attainment of these constitute the grand engross- 
ing objects of all who throng that fair. The consequence 
is that the description of it given by Solomon is one which 
will apply to every generation and every age and every 
country under heaven: "Vanity of vanities, saith the 
preacher, all is vanity." 

This fair is said to be of very old standing — almost five 
thousand years since it began to be held ; so that if age or 
antiquity is any proof in favor of the goodness of a cause, 
Vanity Fair could produce this proof. This you know is 
one of the strongest arguments in favor of popery by its 
adherents. They are the oldest church, and therefore must 
be the true church. But what a silly argument is this. It 
was the argument of the woman of Samaria : " Our fath- 
ers worshiped in this mountain, and ye say that in Jeru- 
salem is the place where men ought to worship." And 
yet our Saviour told her : " Ye worship ye know not what; 
we know what we worship, for salvation is of the Jews." 
Some of the worst things in the world are the oldest. Sin 
is older than grace, the devils are older than the saints. 
A very natural and correct account is given of the origin 
of tliis Fair. It is invented by Beelzebub, the prince of 
devils, and his compeers. Their object in setting it up 
was this: they saw that pilgrims to the Celestial City had 



336 LECTURE XVI. 

to pass through this place. In order therefore to prevent 
them from advancing, or direct them from their pilgrim- 
age, or hinder as many as possible from entering upon this 
pilgrimage, these powers of darkness set up this fair. "If 
our gospel be hid it is hid from them that are lost. In 
whom the god of this world hath blinded the minds of 
them which believe not," says the apostle. The next thing 
which wc notice is the merchandise of this fair. And you 
will notice in the first place that a large proportion of 
these wares consist of things in themselves lawful, such as 
houses, lands, trades, places, preferments, titles, countries, &c. 
Such, according to our author, are a part of the wares of 
this fair, and we may truly reckon these the most danger- 
ous part. It is by these principally that the god of this 
world succeeds in directing men from setting out in the pil- 
grimage, in seducing them to give up with it when once 
they have set out. Let the mind of any person be seri- 
ously inclined to the last degree, let his senses be exercised 
to discern, and it Avould shock that person to deal in such 
wares as are of a positively sinful nature. And Satan 
takes care not to give him this shock. There is another 
way in which he can succeed far easier and in which suc- 
cess is just as certain : that is to get him to engage imme- 
diately in the pursuit of lawful things, giving them the 
preference. " He that loveth father or mother more than 
me, is not worthy of me ; and he that loveth son or daugh- 
ter more than me, is not worthy of me." "If any man 
love the world the love of the Father is not in him. For 
all that is in the world, the lust of the flesh, and the lust 
of the eyes, and the pride of life is not of the Father, but 
is of the world." If Bunyan had lived in our day and 



VANITY FAIR. 337 

seen how inordinately the professed pilgrims pursue after 
these things, how little difference there is visible between 
them and the men of the world he would no doubt have 
given a larger and more prominent place to these things. 
You will find that a second class of these wares consist of 
things positively unlawful and sinful — thefts, murders, 
adulteries, false swearers, and that is such as would even 
swear away life — and that vast multitudes in this wicked, 
sinful world of ours trade in these wares. With what 
perseverance and toil and constancy do they pursue after 
these things which not only shut them out of the kingdom 
of heaven, but ruin their characters and bring them to their 
graves before half their days are made up. Suppose a 
holy being who had never heard of our world became ac- 
quainted for the first time with what is going on in it, 
how great would be his atonishment. Here he would see 
a large multitude prowling about watching every opportu- 
nity to seize upon the property or the life of their fellow 
man. Another company spending their days in bacchana- 
lian revelry, making it their great object to gratify themselves 
and destroy the image of God, and then trying to take life, 
cheating, lying, swearing, and in various ways serving the 
evil one. Open next the book — God's — and show him 
written therein : " Who doest these things shall surely 
die." Show him the effects upon soul and body : that in 
a few years they will fall into the hands of an angry God, 
would he not be ready to say — impossible. These cannot 
be rational beings. 

But among these wares there is a third class deserving 
of a separate notice : these are given under the names of 
jugglings, cheats, games, plays, fools and apes. To these 

15 



338 LECTURE XVI. 

might be added, if not included, balls, and theatres, and 
circuses and masquerades, &c. 

All these have one grand design, and when we consider 
how completely the accomplishment of this design defeats 
the gospel of Christ, we will have no cause to be surprised 
that Bunyan furnishes out Vanity Fair with a profusion 
of such things. They are all calculated to divert an un- 
easy mind, an aching heart, and a tormenting conscience, and 
turn away the attention of the children of men from death 
and judgment. Our author states further that there were 
different rows in this fair, where ^the various commodities 
of the different countries are to be found. He says there 
is the British row and the French row, etc., and as he 
loses no opportunity of sarcasm at popery, he tells us that : 
"As in other fairs some one commodity is as the chief ot 
all the fair, so the ware of Rome and her merchandise is 
greatly promoted in this fair." What is intended by this 
is, that while vanity reigns the world over in every heart 
not sanctified, it assumes a distinct form in particular coun- 
tries. In Britain and the United States we find vain- 
glory, love of money, boasting, etc ; in France, licen- 
tiousness and infidelity ; in Italy, puppet shows and saint 
shows ; in Spain, dark superstition ; in Germany, what- 
ever it may have been in the days of Bunyan, gross licen- 
tiousness and skeptical philosophy. The wares of Rome 
are in the form of indulgences, pardons, purgatory, and 
crucifixes and beads, and everything calculated to keep the 
people of Vanity Fair easy. Bunyan remarks that the 
British nation has taken a dislike to the wares of Rome 
and her merchandise, and only for this cause it would be 
greatly promoted at this fair. If he had lived in our day, 



VANITY FAIR. 339 

how much surprised he would be to find these wares get- 
ting into vogue again. Easy accounting for this : the church of 
England may cry out, but they are the guilty cause; not only 
have they retained the leaven of popery, but they have failed 
to enlighten the masses. They have produced a state of ig- 
norance and prepared the way for the reinstating of popery. 

Our author next remarks that the Prince of princes had 
to pass through this fair on his way to glory. This Bun- 
yan took from the temptations of Jesus. But our Lord 
passed through an age noted for vanity. It prevailed not 
only throughout the Jewish nation, but had fortified itselt 
and held its stronghold in the church. But our I^ord con- 
quered. '' The devil left him and angels came and minis- 
tered unto him." 

We now come to the last thing which we intend to 
notice — the reception the pilgrims met with at the fair. 
Their appearance it would seem excited quite an uproar, 
and that for three reasons : their dress, their speech, and their 
contempt for the goods of the fair. Their dress differed from 
that worn in the fair. This caused them to be wondered at as 
if they were outlandish men. The like impression was 
also produced by their language. Very few could under- 
stand what they said, for they spoke the language of 
Canaan. But what struck the attention of those who 
kept the fair more than anything else was the indifference 
which the pilgrims manifested to all the glittering, shining 
objects by which they were surrounded. They cared not 
even to look upon them, and if invited to buy would put 
their fingers in their ears and cry out : " Turn away mine 
eyes from viewing vanity," while at the same time looking 
up, as if indicating that their trade and traffic was in heaven." 



340 LECTUEE XVI. 

What an amount of truth as well as wholesome, practi- 
cal instruction is there in all this. Persons who conform 
to the customs and practices prevailing in A^anity Fair 
may expect to pass smoothly through the world. Nay, 
it is possible for people to make a profession and escape the 
hatred of the world ; that is, if they accommodate them- 
selves to the prevailing tastes of the times ; and keep silent 
concerning their profession; and never lift their voice 
against the actions of the world, and leave them unmolested 
to pursue their way to hell. This is the way hypocrites 
and formalists do. — But if, on the contrary, they not only 
profess the truth, but live a life of religion, bearing faith- 
ful testimony against the world ; then they must endure its 
hatred. The people of Vanity Fair not only wondered at 
but hated and opposed these pilgrims. The first apparent 
cause was their outward appearance. Hear what Peter 
says : " For the time past of our life may suffice us to have 
wrought the will of the Gentiles; when we walked in 
lasciviousness, lusts, excess of wine, revelings, banquetiugs, 
and abominable idolatries ; wherein they think it strange 
that ye run not with them to the same excess of riot speak- 
ing evil of you. "Here they ridiculed his conscientious 
attachment to principle, speaking evil of him." So these 
pilgrims were spoken against, some said " they were fools, 
some they were bedlams, some they were outlandish men." 
Their conversation was also a matter of surprise. If out 
of the abundance of the heart the mouth speaketh, these 
would naturally speak the language of Canaan. Not that 
the christian will be always talking upon religion ; but 
there are times when brethren meet together, when their 
speech is with grace seasoned with salt. They will not 



VANITY FAIR. 341 

only not join in obscenity and blasphemy, but will not be 
constantly talking upon the world. They have many 
things concerning the riches of the grace of God about 
which they love to speak. But another thing in which 
they differed from the men of the fair they did not deal in 
their wares. This they did out of faithfulness because 
lawfully called to bear testimony. Satan works upon the 
pride and envy of the men of the world that they may 
hate and despise such men. But it maybe said this picture 
is overdrawn — men may lead a pious godly life so as to be 
honored rather than otherwise by the world. Two things 
I have to remark in regard to this : It is the design of our 
author to represent the influence of the world upon de- 
praved human nature. Though that may be modified by 
circumstances — christians can do business in the world and 
yet not be of the world ; but it is impossible for them to 
do business like the world, and make that the chief object 
of life and at the same time be followers of the Lord Jesus. 
" If any man will come after me, let him deny himself, take 
up his cross and follow me." Perhaps the reason why the 
church no longer excites the opposition of the world is that 
her members do not differ from the world. Is it not a fact 
that many of us are aa fond of the wares of Vanity Fair 
as the men of the world ? The pulpit and the religious 
press and the professing christians conform to the demands 
of the world. Let these come in contact with the promi- 
nent evils of our time and the same enmity would be stirred 
as in days gone by. 

In conclusion, are you doing business in this fair or in 
heaven ? You profess religion, wherein do you differ from 
the world ? Rest assured that unless your religion makes 



342 LECTURE XVI, 

a separation between you and the world it is good for 
nothing. Notice the three classes of the commodities of 
Vanity Fair — First, things lawful. Second, things amus- 
ing. Third, things unlawful. But even things lawful be- 
come sinful when engaged in inordinately. I will give you 
tests : First, when these prevent you from religious duties. 
Second, when these so occupy the mind that it cannot en- 
joy religious services. While there is delight in the pleas- 
ures of Vanity Fair, yet the end of such a life is woe. 
Where are all those who have been dwelling in Vanity 
Fair in years gone by? Where can they hope to abide 
with their unclean hands and impure hearts? Let our 
chief delight be in the service of God and let the lawful 
things of the world only be used with an eye single to his 
glory. " But seek ye first the kingdom of God and his 
righteousness and all these things shall be added unto you." 





VANITY FAIR 

(continued.) 



LECTURE XVII. 



Wonder, Ridicule and Persecution. — Pilgrims Arrested. — Imprison- 
ment. — Led iu Chains. — Pilgrim'.s Behavior. — Trial. — -Judge Haie- 
Good. — The AVitnesses. — Three Legal Enactments. — Faithful's 
Execution. 

In our last lecture you will remember your attention 
was directed to the christian pilgrims in Vanity Fair. 
This fair is designed to represent this present sinful world 
as an instrument in the hand of Satan for preventing men 
following Christ, — in diverting their minds and engaging 
their attentions, when once they liave set out iu following 
him. Our author you will remember has very correctly 
distributed the wares of Vanity Fair into three classes — 
things sinful, things amusing aud things lawful. To trade 
in the first is to drown the soul in perdition and destruc- 
tion. To trade in the second, is to divert tiie mind from 
death and judgment and eternity ; and to trade in the 
third, unless they are kept iu their proper place — unless we 

343 



344 LECTUKE XVII. 

are taught the heavenly way of using the world so as not 
to abuse it, will as certainly prevent our reaching the things 
which are above, as any of the other classes. It was said 
of the Jews of old as typical of a spiritual people in all 
ages; "The people shall dwell alone, and shall not be 
reckoned among the nations." And it is said of the Old Test- 
ament saints in the New Testament : " These all died in 
the faith, not having received the promises, but having seen 
them afar off, and were pursuaded of them and embraced 
them and confessed that they were strangers and pilgrims 
on the earth." And Jesus said of his disciples : " They are 
not of the world even as I am not of the world." " If ye 
were of the world, the world would love his own ; but be- 
cause ye are not of the world, but I have chosen you out of 
the world, therefore the world hateth you." From this 
it would appear that there are two distinct companies — two 
different kinds of men in the world. Those whom divine 
grace has separated from the world and those who still re- 
main in the world ; pursuing often the vanities and pleasures 
and enjoyments of the world as their great and engrossing 
object. Accordingly our brother, with that discrimination 
and correctness of classification, which we see him con- 
stantly exercising, represents these christian pilgrims as 
differing from the men of the fair in their clothing, 
their speech and the indifference which tliey manifested 
for all the wares exhibited in the fair. These particulars 
first excite the wonder of them of the fair. But they 
did not stop here, from wonder they quickly pass into 
ridicule and from ridicule to persecution of the pilgrims. 
And so it was in the days of the apostle Peter : " Wherein 
they think it strange that ye run not with them to the same 



A'^ANITV FAIR. - 345 

excess speaking evil of you." " Beloved think it not 
strange concerning tiie fiery trial which is to try you as 
though some strange thing happened unto you." First, 
they think it strange ; next speak evil of them, and lastly 
expose them to fiery trial of persecution. This is the case 
whenever the followers of the Lord Jesus Christ dis- 
tinguished themselves from the world in three particulars 
which have been mentioned, their behavior, their speech, 
and their indifierence and contempt of the wares of Vanity 
Fair. There are three circumstances, and when placed in 
any one of them the followers of Christ may expect 
the men of the world to proceed from wonder to ridicule 
and from ridicule to persecution. First, when religion is 
entering into a country. Second, when it is emerging from 
a state of formalism and corruption. Third, when it 
comes in direct antagonism with any long prevailing, 
widely spread evil. Now examine the history of the 
church of Christ in all times past — trace tlie ])rogress of a 
true piety founded upon evangelical principles, and you 
will find that with very few exceptions, when the true fol- 
lowers of Christ were placed in any of these circumstances 
they have been treated as the men of Vanity Fair are here 
represented as treating Christian and Faithful. We might 
refer your to the case of the primitive church entering dif- 
ferent kingdoms of the earth as an example of the first. We 
might refer you to the reformation churches entering the 
kingdoms of the beast as an example of the second, and we 
might refer you to what has always taken place when the 
followers of Christ took a determined stand against any 
evil which was fortified by age and the influence it had 
acquired over the community, as an example of the third. 



346 LECTURE XVII. 

At one time, for instance, the British nation was exten- 
sively engaged in the slave trade. Then the celebrated 
Clarkson and a few others banded themselves together 
for the suppression of that trade. They were first greeted 
with wonder, then with ridicule and finally with stones 
and brick-bats; so that on one occasion it was with the 
greatest difficulty some of them escaped with life from the 
fury of a mob headed by the captains of vessels engaged 
in this traffic. 

Let me now ask your attention to the continuation of the 
description of the behavior of the men of Vanity Fair to these 
christian pilgrims. While passing through the fair, in the 
manner represented in the subject of our last lecture, one of 
the men of the fair said mockingly : " What will ye buy ?" 
But they looked gravely and said : "" We buy the truth." 
Here you have the spirit of the world and the spirit which 
is of God. Those who are under the influence of the spirit 
of this present world are not satisfied to allow the pilgrims 
to the Celestial City to pursue their way unmolested. No 
they will use every artifice to prevail upon them to aban- 
don it. For this purpose they will not only exhibit the 
wares of Vanity Fair in the most alluring manner before 
their eyes, but by fair speeches and a cast of ridicule in 
their countenance (as if they assumed to be laughed at for 
their folly) invite them to buy. Here also you have the 
spirit which is of God. In the most humble, yet determined 
manner they reply : " We buy the truth." Thus every 
follower of the Lamb has made up his mind to do — at any 
price he may be required to pay for it, reproach and loss 
and suffering, and even death itself. He has been taught 
by the Spirit of God that the price paid is nothing compared 



VANITY FAIR. 347 

to what is obtained, even life everlasting. Whereas 
he cannot buy those things sold in Vanity Fair for their 
price is enormous, every article there costs a man his soul. 
And what does he get in return ? At best but some sen- 
sual, carnal gratification for a time, to be followed by the 
loss of the immortal soul. And there are few who deal in 
the wares of Vanity Fair who do not destroy their health 
and happiness and comfort even in this life. There is no 
bondage more intolerable ; there is no drudgery so great 
as that which the god of this world inflicts upon those 
whom he induces to deal in the wares of Vanity Fair. 
This quick speech instead of satisfying the men of the 
town, was the occasion of producing a terrible excitement. 
The whole fair was shortly in an uproar, and word being 
brought to the great one of the fair, he deputed some of 
his most trusty friends to go and apprehend them. This 
was quickly done and the pilgrims being called to account 
for their conduct, give in a very reasonable statement 
which might have satisfied their enemies, if they had re- 
garded either truth or justice. 

They told them " that they were pilgrims and strangers 
in the world and that they were going to their own coun- 
try, which was the heavenly Jerusalem, and that they had 
given no occasion to the men of the town nor y^t to the 
merchandisers, thus to abuse them and to let them in their 
journey, except it was for that when one asked them what 
they would buy they said they would buy the truth." 
This peaceable, reasonable speech however was far from 
satisfying their judges. They did not believe them to be 
any other than bedlams and mad or else such as came to 
put all things into a confusion in the fair. Therefore they 



848 LECTURE XVII. 

took them and beat them, and besmeared them with dirt, 
and then put them into the cage, that they might be made a 
spectacle to all the men of the fair. You will remember 
that the man who wrote this had his Bible, Fox's Book of 
Martyrs and liis own experience in the things that had be- 
fallen himself to guide him and it must be acknowledged 
that he has copied faithfully from these models. It will 
appear strange no doubt to any one who is not acquainted 
with these sources of information that that which was 
spoken by the pilgrims should produce such an intense 
excitement in Vanity Fair. Their words seem to oper- 
ate like a charm upon the men of Vanity Fair. But 
such has ever been the eifect of christian principles 
among people ignorant and op]}osed to these principles. 
The principles of Christianity are of the most peaceable 
nature. They are calculated to ^jroduce nothing but love 
to God and love to man. Yet owing to the depravity of 
the human heart, the hatred and opposition of men to these 
principles, their introduction has been as our Saviour ex- 
presses it — the sending of fire. " I am come to send fire 
on the earth ; and what will I if it be already kindled." 
See the excitement produced by the preaching of our Lord. 
See what took place wherever his apostles came preaching 
the kingdom of God. At Jerusalem, at Antioch, at Ico- 
nium, at Ephesus, and everywhere they went, see what an 
excitement of angry passions, what tumults. They were 
called the " men who turned the world upside down." So 
it was in the days of the Reformation. So it was in the 
days of John Bunyan, when the great body of the nation 
was bound in slavish submission to a corrupt court, striving 
to bring in arbitrary power under the color of prelacy and 



VANITY FAIR. 349 

popery. What an excitement was produced then wlicn- 
ever a man was found bold enough to proclaim the princi- 
ciples of the "Word of God. And hated still when Whit- 
field and Wesley attempted to arouse men from that dead- 
uess which had come over the British churches. What an 
excitement was produced throughout that Vanity Fair 
into which the church had been turned. 

A very natural description follows of the means taken 
to suppress the principles of these men. The great one of 
the fair is present, Satan, and his deputies, those ingrati- 
ates who engage in the work of persecution. Christ never 
employs forcible means for carrying on his cause. If we 
find the civil powers endeavoring to put down the princi- 
ples of truth, we may rest assured that they are actuated by 
Satan, the god of this world. What follows in the descrip- 
tion will be found in strict accordance with what has takien 
place in times of persecution. When christians are called 
before governors and kings on account of their religion, they 
will make no attempt at concealment ; on the contrary^ 
they will take the opportunity of making a fuller state- 
ment of their principles and conduct. But no matter how 
peaceable may be their principles or blameless their con- 
duct, when wicked men are clothed with power and deter- 
mined to put down the followers of Christ, nothing they 
can say in their defense will be regarded. Instead there- 
fore of acquitting them and letting them go, they are 
determined on beating them and besmearing them with 
dirt, and confining them for a spectacle for the people of 
Vanity Fair. In the first place they beat them that they 
might terrify them and cause them to be silent for the 
future. Then they cast dirt upon them that they might 



350 LECTURE XVII. 

render them odious to others. This has been a fruitful 
experience among persecutors in every age. To vilify 
and misrepresent, and say grievous things to the charge 
of the followers of Jesus. It is related of heathen per- 
secution that in order to get the wild beasts to tear the 
christians in pieces they were in the habit of clothing them 
in the skins of other wild beasts. See what an amount of this 
dirt was cast upon Paul by Tertullas, which no doubt he had 
gathered up from the reports he had heard among the 
Jews: "We have found this man a pestilent fellow and a 
mover of sedition among all the Jews throughout the world 
and a ring-leader of the sect of the Nazarene." And the 
chief captain but gave exj^ression to the reports he had 
heard, when he said : " Art not thou that Egyptian which 
before these days madest an uproar and leddest out into 
the wilderness four thousand men that were murderers?" 
And Paul, in one of his epistles says : " We are counted 
the oiFscouring of all things unto this day." So when 
popery reigned supreme throughout the world and the 
blood of God's saints was shed like water, they were 
represented as enemies of government, and on this ground 
the powers of the kingdoms of this world was invoked 
for the purpose of putting them down. Such was the 
representation given of the Albigensis and Waldenses, 
such of the Reformers, the Puritans of England and the 
Covenanters of Scotland. 

Finally they put these pilgrims into a cage, that is, 
they imprisoned them that they might no longer be at 
liberty to go through the fair disseminating their prin- 
ciples, as well as that others might be detained by see- 
ing what they suffered from embracing their principles. 



VANITY FAIR. 351 

The behavior of these men under such unjust treatment 
was very becoming to their christian character. They did 
not render railing for railing, but, on the contrary, blessing 
and gave good words for bad, and kindness for injuries. 
This is the way that Peter directed christians to behave 
under injuries: "What glory is it, if when ye be buffeted 
for your faults ye shall take it patiently, but if when ye 
do well and suffer for it ye take it patiently, this is ac- 
ceptable with God. For even hereunto were ye called, be- 
cause Christ also suffered for us, leaving us an example 
that ye should follow his steps." The behavior of these 
men had considerable effect upon some of the men of the 
fair, so that they began to check and blame the baser sort 
for their abuse of Christian and Faithful. And so when 
the followers of Christ copy after the example of their 
divine Master and behave as he did under sufferings, 
their conduct often produces considerable effect upon the 
minds of reasonable men. The consequence is that perse- 
cution has often had an opposite effect from what was 
designed by the enemies of the church. The blood of 
the martyrs has been the seed of the church. Like 
the children of Israel in Egypt ; the more they were 
afflicted the more they increased. The men of Vanity 
Fair, however, do not appear to have been converted. 
Their practices showed that they did not have the peace- 
able principles of Christian and Faithful, for they went to 
blows with the rest of the men of the fair, thereby a great 
commotion and tumult was raised. And although it does 
not appear that Christian and Faithful took any part in 
these proceedings; though they gave no encouragement 
upon the one side nor provocation on the other ; yet they 



352 LECTURE XVII. 

were again brought before these examiners and charged 
with making all this disturbance. So it is said : " They 
beat them pitifully and hanged irons upon them and led 
them in chains up and down the fair for an example and a 
terror to others, lest any one should speak in their behalf 
or join themselves unto them." So it has always been — 
Christianity has been held responsible for all the commo- 
tions and tumults excited by its enemies. "Art thou he 
that troubleth Israel?" said Ahab to Elijah. And he 
said : " I have not troubled Israel, but thou and thy fath- 
er's house in that ye have forsaken the commandments of 
the Lord and thou hast followed Balaam." It was on 
this principle that the apostles " turned the world upside 
down." So it was during the Reformation. There were 
no such disputes about religion before the Reformers came, 
and I can remember the time when there were no disputes 
or agitations about the great curses of intemperance and 
slavery. 

But notwithstanding the injustice and the cruelty of 
their treatment, Christian and Faithful behaved themselves 
still more wisely and meekly. Their behavior won over 
to their side some of the men of the fair though but few 
in comparison with the rest. This put their enemies into 
a still greater rage. Nothing excites the fury of wicked 
men more than to see the cause of Christianity prospering 
in face of the very measures they are taking for its sup- 
pression. This is caused by their hatred of religion and 
in addition to this, seeing all their efforts baffled. We 
have several instances of this in the case of the Jewish 
Sanhedrim. 



VANITY FAIR. 353 

After threatening the poor pilgrim with loss of life, 
their persecutors remanded them back again to prison and 
secured them like Paul and Silas at Philippi, by making 
their feet fast in stocks. Now we might think the case of 
these men was wretched and comfortless indeed — in prison 
— their trial coming on — completely in the hands of their 
enemies, who had the power and the will to take away their 
lives and no possibility of escaping out of their hands. 
But we should remember who it is that hath said: "As 
thy days so shall thy strength be." When God calls his 
people to endure great sufferings he will give them strength 
so that as their troubles abound their consolations will also 
abound. So it was with Paul and Silas at Philippi : 
" They sang praises unto God." So it was with Peter 
when he was in prison ; and so it was with these sufferers 
they called to mind what had been told their faithful friend 
Evangelist. They comforted each other with the thought 
that he whose lot it was to suffer should have the best of 
it. They committed themselves to the all-wise disposal of 
him that ruleth all things. What a comfort is it in the 
day of suffering to think of what we have heard or read in 
the Word of God and to think of a special providence in 
our case, to dispose of us as he may see best; and then to 
think, if even matters should come to the worst, of the 
crown of glory that lies beyond this scene of suffering. 

Next follows an account of the trial of these men. And 
you might be ready to regard it all as a specimen of the 
power of satire possessed by the author of this book ; and 
yet if you read the account of his suffering, and trial before 
Justice Wingate and others employed in conducting his 
trial you will find it is a pretty fair representation of the 



364 LECTURE^XVII. 

kind of judges and the kind of justice that was meted out 
to the witnesses of Jesus in those days. The language of 
the judge and his whole deportment on the bench are a 
copy of the life of some of the judges under King Charles, 
especially the infamous, Jeffries. In the trial of that 
patriot Algernon Sydney you may find the abusive lan- 
guage of the judge against Faithful almost word for word. 
The judge by which these good men were tried was called 
Hate-Good, a name indicating his disposition, from which 
it was easy to see what kind of justice they were likely to 
get at his hands. Such a judge as this is determined be- 
forehand to condemn the guiltless. In the account which 
follows all the legal forms in criminal cases are observed. 
The indictment is read. The witnesses are sworn. The 
judge delivers his charge, summing up the law and 
evidence and then the jury retires to bring in their verdict. 
The indictment is just such as has been brought against 
the faithful people of God in all ages. It contains sub- 
stantially the charges brought against our Lord himself 
and his apostles. They were the same during the times of 
popish persecution and also in the days of the Charles in 
England and Scotland. And if ever persecution should 
again be revived, we presume these charges will be found 
the best that can be devised : " That they were enemies to 
and disturbers of their trade ; that they had made commo- 
tions and divisions in the town, and had won a party to 
their own most dangerous opinions, in contempt of the law 
of their prince." The answer which Faithful gives in to 
this indictment contains a beautiful specimen of modesty 
and yet firm, unflinching determination to stand by the 
truth. He says : " He had only set himself against that 



Vanity fair. 355 

that hath set itself against him that is higher than the 
highest." And, said he, " as for disturbance, I make 
none, being myself a man of peace ; the parties that were 
won to us were won by beholding our truth and innocence 
and they are only turned from the worse to the better. 
And as to the king you talk of, since he is Beelzebub, the 
enemy of our Lord, I defy him and all his angels." On 
this, proclamation was made that if any one had ought to 
say for their lord the king- against the prisoner at the bar 
should forthwith appear and give in their evidence. 

It is the usual form to cite witnesses to appear ; but 
there is a design here in representing a departure from this 
form, to show that the men of Vanity Fair were as much 
set upon the condemnation of the prisoners as the judges 
upon the bench. He knew this and therefore depends 
ui)on volunteer witnesses. These witnesses are then repre- 
sented as coming forward, Envy, Superstition and Pick- 
thank. Names sufficiently indicating the character and 
disposition and motives of the men, who in every age have 
assisted in persecuting to the death the followers of Christ. 
First comes forward Envy and so forward is he in giving 
his testimony that he cannot wait to be sworn ; so that the 
judge, wishing to keep up the form, so as it does not hinder 
the accomplishment of his purpose, has to stop him. This 
Envy represented a class who are stirred up against the 
faithful followers of Christ, because they see others follow- 
ing them and themselves likely to be deserted. This was 
the disposition by which the chief priests were actuated. — 
Pilate said when they were crying that Jesus should be 
crucified, "that he knew that for envy they had delivered 
him. 



356 LECTURE XVII. 

The testimony of this man goes to prove the disloyalty of 
the prisoners, and that because they chose to obey God 
rather than man. Next Superstition comes forward. 
This man represents a class who are attached to some tradi- 
tion or or human invention, and are therefore filled with 
fury against the true followers of Christ. The amount of 
this man's testimony is, — that he had heard these men de- 
nounce the religion of Vanity Fair as good for nothing. 
The third witness brought upon the stand is Pickthank, 
representing a mean set of men employed as tools by perse- 
cutors — men of no fixed religious principles either good or 
bad, but ready to please those who may happen to be in 
power. The amount of this man's testimony is that he had 
heard him speak ill of prince Beelzebub and his gentry ; nor 
he had not stopped to rail at the venerable judge himself upon 
the bench. It is unnecessary to say that he had never heard 
Faithful make use of any such language as he here gives as 
testimony. He takes the same liberty that interested wit- 
nesses often do ; gives his own inferences and construc- 
tions as evidence. When these worthies had given in their 
testimony, the judge broke out in fury against the prisoner: 
" Thou runagate, heretic and traitor, hast thou heard what 
these honest gentlemen have witnessed against thee ? " 
What a striking resemblance between this and some of the 
invectives of Judge Jeffries against some of the best of men 
when on trial. For example, when Richard Baxter was 
on trial : " Richard Baxter thou art an old knave, a hypo- 
critical villain. It would be no more than justice to whip 
such a villain through the whole city. There is not an 
honest man in England but looks on thee as a knave." 
On Faithful requesting and obtaining leave to speak, he 



VANITY FAIR. 367 

answers the accusations of these witnesses in a manner 
calculated to remind us of the answer returned by Bunyan 
himself to his accusers. In answer to the testimony of 
Envy he said : " I never said aught but this, that what 
rule or laws, or custom, or people were flat against the 
Word of God are diametrically opposed to Christianity," &c. 
And what a noble answer is this. What an accurate 
knowledge of the Scriptures does it manifest and what a 
firm determination to abide by them at all hazards. Well 
done noble Faithful. After such a shot as this at his 
enemies, he may prepare to suffer the utmost they can in- 
flict. The passage which follows, setting forth the charge 
of the judge is as keen a piece of satire on the iniquity of 
such proceedings against faithful men as perhaps ever was 
written. Here however serious instruction is conveyed. 
Men who persecute for conscience sake may here see in 
whose cause they are engaged and what patterns they have 
to copy after. The judge refers to three legal enactments 
made by the devil's subjects in support of the devil's king- 
dom. The one the decree of Pharaoh, Nebuchadnezzar's 
fiery furnace, Darius' lions den. Such is the authority 
that persecutors can plead for justification of their conduct. 
Not the authority of God, nor that of any one acting under 
one, for he himself never authorizes an unrighteous act, nor 
has he delegated power to any man or body of men upon 
earth to pass such an act. The authority is diabolical ; it 
is the authority of persons acting under the prince of dark- 
ness, and yet in our own time and amidst the light of the 
nineteenth century, sycophantic churchmen have revived 
the doctrine of Pharaoh, Nebuchadnezzar and Darius. The 
doctrine which the martyrs of the seventeenth century 



358 LECTURE XVII. 

resisted unto blood, that obedience is due to an unrighteous 
act. Active participation in the delivery of a poor fugitive 
from bondage may not be as bad as the shedding of the 
blood of a martyr. The one is altogether contrary to the 
Word of God and you never can make slavery right with- 
out investing the state with authority to enact laws con- 
trary to the decrees of God, and it is remarkable that the 
same old cry is raised against those who oppose slavery ; 
that they are the enemies of the government — and the names 
of the jurors and the various selfish sinful motives by which 
they all appear to have been actuated in making up their 
verdict in these slave cases are so inimitable that they 
would suffer by any attempt to comment. 

After bringing in a verdict of guilty against Faithful, 
he was condemned to die ; and, that his death might be 
more painful, and thus the malice of his enemies be grati- 
fied, it is said that they first scourged him, then they but- 
feted him, then they lanced his flesh with knives; after 
that they stoned him with stones, then pricked him with 
their swords, and last of all, they burned him to death. 
What diabolical cruelty is there here, and yet this gives a 
faithful representation of the conduct of persecutors to- 
ward their victims in all ages. It is a notorious fact that 
highwaymen, murderers, and the most abandoned crim- 
inals have been treated with more leniency than the saints of 
God. Go to the dungeons of the inquisition in France, Ger- 
many, and even in England in the days of Bunyan — the rack, 
the pulley, the thumb-screw, and the boots were not counted 
too severe to wring confessions from the disciples of Jesus. 
Others had trial of cruel mockings and scourgings. " Yea, 
moreover, bond and imprisonments. They were stoned, 



VANITY FAIR. 359 

they were sawn asunder, were tempted, were slain with 
the sword. They wandered about in sheepskins and goat- 
skins, being destitute, afflicted and tormented." 

A most glowing description, yet truthful and scriptural, 
is given of the death of Faithful. His enemies could burn 
his body to ashes, but that is all they could do. They 
were incapable of touching the immortal spirit, or of cut- 
ting oif from heaven and eternal life. For it is said that 
" There stood behind the multitude a chariot and a couj)le 
of horses, waiting for Faithful, who so soon as his adver- 
saries had dispatched him was taken up into it and straight- 
way was carried up through the clouds with sound of 
trumpet, the nearest way to the Celestial Gate." This de- 
scription is borrowed from combining together the death 
of Elijah and Stephen's death. Stephen, like Faithful, 
was enabled to endure the stoning and torture because " he 
saw the heavens open and the Sou of Man standing on the 
right hand of God." What a difference between what was 
going on on earth and in heaven ! 

In conclusion : First, perhaps you may view this pass- 
age as a beautiful picture. You are pleased at the time, 
but you have no particular interest in itj therefore it is soon 
forgotten. Now it is true that you are not called to en- 
dure death for the sake of Christ, but if not called to die 
you are called to live. There is the interior life — this is 
by faith in the Son of God — there is the exterior life, 
walking as he also walked. Try this particularly in re- 
spect to that holy indifference which you are to manifest 
toward earthly things. I fear that the church is not 
prepared for a time of persecution. If men will not deny 
themselves small gratifications, if they are not willing to 



360 L.ECTUEE XVII. 

deny themselves of their property, would they deny them- 
selves of their life ? But you may expect to suffer for the 
sake of Christ ; there is no exemption from this : " If any 
man will come after me, let him deny himself," &c. "If 
ye be reproached for the name of Christ, happy are ye, for 
the spirit of glory and of God resteth upon you." You 
know not how soon some trial which will put to the test 
the christian principle may come. You cannot maintain 
in trial or out of it a creditable profession unless you have 
the love of truth at heart and the glory of God the chief 
object of life. Then will the christian be enabled to say : 
" Most gladly therefore will I rather glory in my infirm- 
ities that the power of Christ may rest upon me." 




BY-ENDS. 



LECTURE XVIII. 



Discourse with Christian and Hopeful. — By-Ends' Companions. — 
Christian Putting them all to Silence. — Cannot serve God and 
Mammon. 

You will remember that in the subject of our last lec- 
ture your attention was called to the trial and martyrdom 
of Faithful. The indictment was made out against Chris- 
tian at the same time, but it appears his trial did not take 
place, for the court remanded him back to prison. It is 
likely Banyan borrowed the idea of this course of proceed- 
ing from the behavior of Herod to James and Peter. We 
are informed in the Acts of the Apostles that he slew 
James, the brother of John, with the sword. He then 
waited a little to see how it would do, and finding that it 
pleased the Jews, he apprehended Peter and cast him into 
prison ; designing at one of the Jewish festivals to bring 
him forth to the people. So we may suppose some such 
motive as this actuated the great ones of Vanity Fair. 
They will wait to see what effect will be produced by the 

361 16 



362 LECTURE XVIII. 

death of Faithful. Whether it will have the effect of sup- 
pressing this hated cause, or whether it is likely that they 
can be sustained in putting another victim to death. While 
thus in prison our author very beautifully remarks: "That 
he who overrules all things, having the power of their rage 
in his own hand, so wrought it about that Christian for 
that time escaped and went his way." It is a comfortable 
thought to suffering christians that their enemies are in 
the hands of God ; that he sets bounds to their rage be- 
yond which they cannot pass. It is therefore a most re- 
markable and a most instructive page in the history of 
divine providence, how God has often delivered his faith- 
ful servants out of the hands of their enemies, when com- 
pletely in their power and escape seemed impossible. 
Sometimes he has broken the power of their enemies — 
sometimes he intimidated them — sometimes they become 
disheartened at the ill success of all their efforts. He 
gives them work to do in some other quarter. 8ee the case 
of Sennacherib coming against the king Hezekiah. First 
diverted by Tirhakah, king of the Ethiopians, and then 
finally smitten with the sword by his own sons. Saul, 
going forth, breathing out slaughter against the men and . 
women of God, was brought under control and even made 
a disciple of Jesus. The disciples were scattered abroad, 
all but the apostles, who remained at Jerusalem. How 
they escaped we know not, but such was the case, for they 
continue afterward to preach the gospel. At the reforma- 
tion the Pope determined to crush Protestantism. Charles 
V. was a willing tool. All the wealth and power of Spain 
and Indies were at his command. It seems as if the Lord 
had sent an evil spirit between him and Francis I., of j 



BY-ENDS. 363 

France. And so in Scotland daring the last persecntion. 
Notice what took place after Charles II. : The prelates of 
the church of England were hearty in persecuting their 
brethren of Scotland until they saw that James designed 
to remove them to make room for the popish hierarchy. 
Our author next informs us that Christian went not forth 
alone; there was one named Hopeful who joined himself 
unto him and went forth with him. Thus he remarked : 
"One died to bear testimony to the truth and another rises 
out of his ashes to be a companion with Christian in his 
pilgrimage." This Hopeful informs Christian that there 
were many more of the men of the fair who would take 
their time and follow after. Here you have an illustration 
of that remarkable saying so often heard : " The blood of 
the martyrs is the seed of the church." Excited by malice 
against the true church of Christ, the devil has stirred up ' 
the powers of this world against her members. Their 
property has been seized, their persons imprisoned, their 
lives have been taken away amidst the greatest cruelties; 
and the calculation has ever been that the effect would be 
to make numbers of the brethren apostatize through fear 
of enduring like torments, and to frighten others from 
joining themselves to their number. But how short- 
sighted are all human counsels when directed against the 
Lord. The effect has been the very opposite of this ; the 
true members of the church of Christ have held fast their 
integrity and the Spirit of God has wrought effectually by 
their example so that numbers have been led to join them- 
selves to the disciples of the Lord. This result has often 
taught Satan and his emissaries the folly of persecution, 
so that they have had to resort to some other plan of 



364 LECTURE XVIII. 

destroying the church. So was it at the first introduction of 
Christianity : it was attempted to crush the church by per- 
secution ; when that failed, it was attempted to accomplish 
the same end by corrupting the church. And so it has 
been in every other good cause ; persecution first tried, 
when that failed there is a season of rest and when men 
sleep the enemy sow tares. 

We may also see from the case before us that if God 
takes away one comfort from his people he generally 
bestows another in its stead. Therefore, although 
Christian loses the company of Faithful he obtains that 
of Ho])eful, who continues with him to the end of 
his journey. He as well as Faithful must be regarded 
as a true christian. The reason he has a different name is 
that some christians are remarkable for one gracious quality, 
some another. In one faithfulness is the predominating 
quality — a firm, unwavering attachment to the truth of 
God. In others, hopefulness — a firm expectation and look- 
ing for the divine mercy of Jesus unto eternal life. This 
idea is well kept up both in the first and second part of 
the Pilgrim's Progress. There is also a propriety in giving 
Faithful as a companion to Christian before Hopeful, for 
we must first be faithful before we can expect a firm, ani- 
mated hope. Our author takes notice that before Chris- 
tian and Hopeful set out in company, they first entered 
into a brotherly covenant, to exj)ress the agreement and 
natural obligation to assist one another, which lies at the 
foundation of christian fellowship. Christian and Hope- 
ful had not been long in company, until our author intro- 
duces another group of characters, and if it was his 
object to expose open persecutions here, it is to expose 



BY-ENDS. 365 

another class no less dangerous and detrimental to the 
church, that is, false professors. And this class are here 
introduced at a proper time. After the church has been 
exposed to persecution then there generally comes a lull 
in the tempest — a season of outward peace and prosperity 
follows, and then it is that false professors are found trav- 
eling in the way to Ziou along with faithful christians, 
who are willing to suffer and who have suffered the loss of 
all things for Christ's sake. 

Let us now notice the manner in which this class is in- 
troduced and the representation here given of them. As 
Christian and Hopeful were pursuing their way they over- 
took one going before them whose name was By-Ends. 
Upon being questioned he told them he came from the 
town of Fair-Speech, and that he was going to the Celes- 
tial City, but seemed unwilling to tell them his name. On 
Christian expressing a doubt whether any good could come 
out of such a place, By-Ends hoped there could, and then 
went on to boast of the place and the wealthy and respect- 
able relations which he had in it. This gives us an open- 
ing to the true character of the man. It is very possible 
for a man to be a true christian and yet be originally from 
a very suspicious and even bad place. Such was the case 
with himself, and therefore, in another place, he gives his 
name as originally Graceless, from the City of Destruction. 
But mark the difference between these two men : you never 
hear Christian boasting of his kindred in endeavoring to 
maintain the credit of the City of Destruction, thus evi- 
dencing that he had come out from among them and was 
separated. But this By-Ends, supporting the credit of the 
place and boasting of his relations in the place, proves that 



366 LECTURE xviir. 

he was still in heart with them though apparently and out- 
wardly traveling on the way to the Celestial City. The 
names here given to the relations of By-Ends are most sig- 
nificantly descriptive of that class of professors who come 
into the church to promote their worldly interests, or 
because they expect at least that their worldly interests will 
not be injured by their connection with the church. "The 
men's names were Mr. Hold-the- World, Mr. Money-Love, 
and Mr. Save-All." "They were taught by one Mr. 
Gripeman, a schoolmaster in Love-Gain." 

Such was the character of many, both among the ministry 
and people in times of prosperity. These men who would 
never think of coming into the church had they to suffer 
for religion, crowd into her communion. They preserve a 
fair exterior, keep free from unfashionable odious vices, 
are polite and obliging in their manners and endeavor to 
have as much religion as their neighbors. 

These things secured for them an entrance into the 
church of Christ, and their business and character and 
temporal interests are much helped by the connection. 
Such temporizing professors differ from true christians in 
two points — By-Ends calls them small points, but they in- 
clude the vitals of religion. — First, says he, " We never 
strive against wind and tide." Second : " We are always 
zealous when religion goes in his silver slippers ; we love 
much to walk with him in the streets, if the sun shines 
and the people applaud him." What a striking descrip- 
tion have you here of worldly, time serving professors. 
And any person acquainted with the history of the church, 
what has always been and what now is the state of matters 
in a time of outward peace and prosperity, cannot but see 



BY-ENDS. 367 

the truthfulness of this description. Such persons make it 
a point not to strive against wind and tide, but are driven in 
whatever way they may chance to set. The grand object 
of true christians is to secure the salvation of their souls, to 
glorify God and promote the good of their fellow man ; 
that thus may get to heaven at the last, " If by any 
means," says Paul, " I might attain unto the resurrection 
of the dead." But in pursuing after this grand object 
sometimes the wind is blowing hard in their faces and the 
tide setting strong against them. That is difficulties, 
dangers, loss of friends, of popularity, of liberty and even 
of life itself, all may oppose their progress in the way to 
the Celestial City. But no matter they set their faces as a 
flint. They count nothing — no, not even life itself, dear 
to themselves, so that they might finish their course with 
joy. Thus it is that they sail against wind and tide. It 
is said that when our steam vessels first visit countries 
which have never seen such a thing, the natives are 
astonished to see them sailing in the teeth of the wind, or 
stemming a strong tide, moving majestically forward in 
direct opposition to both. They do not know that there is a 
l)ropelling principle in the vessel itself, which renders it 
independent of either wind or tide. Now so is it with the 
true christian, he has an actuating principle propelling 
within himself, that is, the principle of faith. This keeps 
eternal things before him. This brings strength and power 
into the soul, whereby he is enabled to pursue after eternal 
things in the face of all the winds and tides that oppose 
his progress. But how is it with worldly-minded, time- 
serving professors? They have no such inward principles. 
They therefore accommodate themselves to the circum- 



368 LECTURE XVIII. 

stances by which they may be surrouuded. If there is 
danger or difficulty setting against them like a wind or tide, 
they cannot think of struggling against it, but taking the 
course which makes most for their interests, their popular- 
ity, or outward comfort, or advantage. Another grand 
trait in the character of this class — they are most zealous, 
when religion goes in his silver slippers. Now here is 
another remarkable point of difference between such per- 
sons and true christians. When the latter began to follow 
Christ, they deny themselves and take up their cross. 
A¥hen therefore they meet with reproach, instead of 
credit, they expose themselves to discredit. None of these 
things move them, or cause their zeal to become cool, for 
they expected all this and besides they have a power in 
them which sustains them under this. But not so the class 
of persons here described. In order that their zeal may 
be excited in favour of religion, religion must become pop- 
ular. They must have fair weather and the certainty of 
obtaining human applause before they can be induced to 
fall in love with religion. In the times of Bunyan, when 
Episcopacy and the prayer-book were established by law, 
he must have seen religion like this. What zeal was 
manifested by the bishop and archbishops and hirelings of 
the court against all that they counted heresy and in favor 
of the Church of England. They could never say enough 
in favor of their apostolic mode of worship and all but in- 
spired prayer-book and against the odiousness of schism. 
The true secret of the matter however was their religion 
was the popular religion of that day. It was the religion 
of the court and the grandees and they were sure to be aj)- 
plauded by the multitude. — Whereas if they combined with 



BY-ENDS. 369 

the opposite side, like Moses of old, then came reproach 
by taking part with a poor oppressed people. Such has 
been the case in every age and such is the case now. 
While anything in religion is unpopular and no human ap- 
plause to be gained, many stand at a distance, take part 
with its vilifiers and opposers ; but if the tables should be 
turned and that principle becomes popular these persons 
would become zealous followers. After Christian has re- 
ceived this statement of principles from By-Ends, it opened 
his eyes to see what kind of a character he had for a com- 
panion. Therefore stepping up to Hopeful he states to 
him his suspicions — " That there was one By-Ends of Fair 
Speech, and if it be he we have as very a knave in our com- 
pany as dwelleth in all these parts." It was agreed upon 
between them that Christian should turn and ask him his 
name, which he did : " Sir, says he, you talk as if you 
knew more than all the world besides." By which he 
means, that he professes to know how to unite worldly and 
spiritual interests — the service of God and the service of 
Mammon. In regard to these our Saviour says: "No 
man can serve two masters for either he will hate the one 
and love the other, or else he will hold to the one and de- 
spise the other. Ye cannot serve God and Mammon." 
When Christian asked this man if his name was not By- 
Ends, he seems altogether unwilling to acknowledge it. 
Although the conversation and the principles of these men 
proclaim their character as plainly as any name can do, 
yet they are unwilling to acknowledge that they are solely 
actuated in religion by a regard to their present interest. 
This would be to ])ring odium upon them and therefore 
they will resolutely deny it. But the course pursued by 



370 LECTURE XVIIT. 

Christian with this man proves that By-Ends has fallen 
into company with one who cannot be deceived by fair 
speeches or pretensions. When therefore Bunyan says 
that this is a nickname given him as a reproach, which he 
he must bear as other good men have had to bear reproach, 
Christian asks him, " If he had never given occasion to 
men to call him by this name?" For this must settle the 
question whether or not he is deserving to be placed in 
the category of good men who have been rejjroached. 
Such gives no occasion for the reproaches which are heaped 
upon them. It is for doing the will of God that they are 
reproached, but when bad men suifer reproach it is for act- 
ing contrary to the will of God. And yet nothing is more 
common than for false, hollow-hearted professors, when 
reproached for their hypocrisy or something which displays 
an entire want of christian character, to shield themselves 
behind the plea that good men in every age have been re- 
proached, and Christ himself was reproached while upon 
earth. Thus I have known men Avho set themselves reso- 
lutely to defeat all attempts to put down the drinking 
usages of society, out of love to liquor, or love to the 
money Avhich was made by selling it, protecting themselves 
from the odium attached to such a course by referring to 
the case of our Saviour, who was called '' Beelzebub, the 
prince of devils." It would be well for such men to 
hearken to the words of the apostle Peter : " But let none of 
you suffer as a murderer, or as a thief, or as an evil-doer, 
or as a busybody in other men's matters. Yet if any man 
suffer as a christian, let him not be ashamed, but let him 
glorify God on this behalf." In answer to their question, 
By-Ends replies in a mixture of worldly piety and mock 



BY-ENDS. 371 

piety, which couvinces Christian he was tiie man he took 
him to be : " Never, never ; the worst that ever I did to 
give them an occasion to give me this name was that I had 
always the luck to jump in my judgment with the present 
way of the times, whatever it was, and my chance was to 
get thereby ; but if tilings are thus cast upon me let me 
count them a blessing, but let not the malicious load me 
therefore with reproach." That is : he endeavors to suit 
his religion to the present aspect of things. He looked 
carefully around him to see what would be safe and pop- 
ular to profess ; then, having ascertained this, he was sure 
to get thereby, instead of losing. This he accounted as a 
blessing from heaven. Pie regarded it as the stamp of 
approbation put upon his conduct by God. This is quite 
common. There were some such characters in the days of 
the apostles ; persons who supposed gain to be godliness. 
And the prophet refers to Ephraim putting the same con- 
struction upon things: "He is a merchant; the balances 
of deceit are in his hand ; he loveth to oppress." And 
Ephraim said : " Yet am I become rich. I have found 
me out substance in all my labors; they shall find none 
iniquity in me that were sin." On By-Ends desiring to go 
in company with Christian and Hopeful, the former tells 
him the principle by which his conduct must be regulated, 
which is the oj^posite of those he has been practising. 
" If," says he, " you will go with us, you must go against 
wind and tide ; the which, I perceive, is against your opin- 
ion ; you must also own religion in rags, as well as when in 
his silver slippers ; and stand by him, too, when bound 
in irons, as Avell as when he walketh the streets with 
applause." The answer of By-Ends to these strict conditions 



372 LECTURE XVlIt. 

of the Christian life, which are indeed tlie very con- 
ditions laid down by God in his word, is very characteristic 
of this class of men: "You must not impose nor lord 
it over my faith ; leave me to my liberty, and let 
me go with you." This is exactly the way sucli men 
talk to this day, when serious christians lay down to them 
the self-denying principles of the gospel of Christ and 
insist upon adherence to these principles as terms of chris- 
tian fellowship; then they begin to talk about religious 
liberty and conscience and ecclesiastical tyranny and op- 
pression, as if there was any of these things in insisting 
upon the principles of the Bible ; or any liberty in depart- 
ing from these principles. It would appear from what 
follows that Christian is firm — knowing what are the terms 
of christian fellowship laid down in the Word of God, 
he will not depart from these. If it were a personal mat- 
ter then he might change and adapt himself to circum- 
stances, but it is something which concerns the glory of 
his Master and the creed of his church. Therefore he is 
resolute and replies to By-Ends : " Not a step further 
unless you will do in what I propound as we." To this By- 
Ends replies: "I shall never descry my old principles 
since they are harmless and profitable. If I may not go 
with you I must do as I did before you overtook me, even 
go by myself, until some overtake me that will be glad of 
my company." Thus such men talk to this day. If they 
cannot be received into the church with their temporizing 
principles and temporizing conduct, they can remain as 
they are or go where such objections will not meet them ; but 
where, on the contrary they will be gladly received. For 
it is to be lamented that if there are private individuals 



BY-ENDS. 373 

who may be called By-Euds, there are churches whose 
course of policy entitles them to this designation. This is 
well known by such individuals and therefore if they can- 
not set into churches which maintain strict order, they will 
of course go where they know an adherence to Bible prin- 
ciples and conduct will not be insisted upon as terms of 
admission. And although such men become the bitter 
enemy of churches which acted thus honestly with them; 
yet such churches have acted towards them a friendly 
part. They have taken the only course which is calcula- 
ted to benefit and save them, whereas those which receive 
them are their worst enemies. They hush their conscience 
and keep them quiet and easy and increase their prejudices 
against the wajs of truth and uprightness. Thus was 
By-Ends separated from the company of Christian and 
Hopeful. 

And we come now to consider the kind of company 
in which he takes delight and the kind of charactei's 
that are glad to have him for their companions. The 
persons into whose company By-Ends next fell are 
named Hold-the- World, Money-Love and Save-All. 
By-Ends it appears had been brought up in the same 
school with these men and the great lesson they have 
all most effectually learned was, to get and retain whatever 
they could, without being over-scrupulous as to the means. 
None of them thought it wrong to put on the guise of 
religion for the sake of securing present gain. You will 
now see that whatever slight shades of difference might 
exist between these men and By-Ends, they were all men 
of a congenial spirit, so that there was no danger of 
their feelings being disturbed by the way, so far as religion 



374 LECTURE XVIII. 

was concerned. For a leading principle embraced by each 
was, that this world is to be preferred to religion. The 
world first and then religion, was the leading principle of 
feeling. These men represent, as their names import, three 
classes who are determined to hold the world, love money, 
and save all they can, no matter what comes of faith and 
holiness and trnth and charity. As Christian and Hope- 
ful were still in sight, the men who had joined By-Ends 
naturally inquire who those persons are. The descrip- 
tion he gives of them is very striking and clearly represents 
the light in which double-minded men and worldly pro- 
fessors for the most part regard true christians. After 
telling them " that they are a couple of far countrymen, 
that, after their mode, are going on pilgrimage," Money- 
Love thought it a pity that they had not invited them, in 
order that they might all go on their pilgrimage together. 
To this By-Ends replies : " The men before us are so rigid 
and love so much their own notions, and do so lightly 
esteem the opinions of others, that let a man be never so 
godly, yet if he jumps not with them in all things they 
thrust him quite out of their company." We may stop to 
make two remarks upon this : First, that it is no 
uncommon thing for men who have the world in their 
hearts, and consequently, the love of Christ is not in them, 
yet to imagine that they are on the way to the Celestial 
City. Perhaps nothing else exerts such a blinding influ- 
ence upon them, or stupefies the conscience, as the love of 
this present world. They are free from gross vices : 
respected on account of their wealth ; regular in keeping 
up the form of religion and maintain an orthodox profession. 
Second, such persons are apt to regard genuine christians as 



BY-ENDS. 375 

unnecessarily strict, when they hear them insist on letting 
loose the world and niakiug all things give way to Christ 
and his salvation, and when they will not put up with every 
Avay of making money which avaricious men may think fit 
to pursue, but thrust them out of their company because 
they will not^conforDi to the law of Christ. To this 
description given by By-Ends, Save-All replies : " That's 
bad, but we read of some that are righteous overmuch ;■ 
and such men's rigiduess prevails with them to judge and 
condemn all but themselves. But, I pray, what and how 
many were the things wherein you differed?" It is re- 
markable how fond and how well acquainted loose living 
men become with certain texts of Scripture which they 
think agree with their practice. There is, however, this to 
be said in general : that when loose professors or carnal 
men get anythuig in Scripture to justify their ways they 
misunderstand Scripture; for there is not such a text in 
the Bible. We may be sure then this passage is misunder- 
stood when it is regarded as a caution against having too 
much in religion. How absurd to think the meaning of this 
text is, that not too rigorous is the exaction of justice to 
be lest it degenerate into harshness and cruelty. On Save- 
All asking by what and how many were the things 
wherein they differed, he gives a very correct account of 
the difference between a sincere christian and a mere 
worldly professor : the one has his treasure in heaven, and 
is prepared to rush on and hazard all things that religion 
may be maintained and their treasure secured ; the other 
has his treasure on earth, and in his opinion it is madness 
and folly to profess religion and attachment to Christ when 
shame and reproach or any temporal loss and disappoint- 



376 LECTURE XVIII. 

meut would be the result. With this exposition of principle 
Hold-tlie- World heartily chimes in. And here Bunyan 
has given us a most humorous description of the perver- 
sions of Scripture and the arguments used by such men to 
encourage themselves in their pernicious ways. There was 
a fabled character among the ancient heathen, at whose 
touch everything was turned into gold : such the Bible and 
providence appear to be in the hands of worldly men. 
The grand design for which God has given the Bible is that 
men may be made wise unto salvation and the course of his 
providence to his people is calculated to corroborate this 
design. But in the eye of a worldly man, the Bible, 
instead of discouraging worldliness and love of gain, is 
rather an incentive for the attainment of the same. If the 
child of God has his favorite passages, they will not be 
such as will commend the world and [the things of time, 
but their spirit on the contrary will be: "If any man 
will come after me let him deny himself and take up 
his cross and follow me." A question of casuistry is then 
proposed by By-Ends : " Suppose a man, a minister, or a 
tradesman, &c., should have an advantage lie before him 
to get the good blessings of this life, yet so as that he can 
by no means come by them except, in appearance at least, 
he becomes extraordinarily zealous in some points of relig- 
ion that he meddled not with before ; may he not use these 
means to attain his end and yet be a right honest man?" 
To this question Money-Love proposes an answer, and 
although some may regard what follows as a piece of satire 
on such men yet it is not a whit more selfish and absurd 
after all than the pleas by which worldly men impose upon 
themselves and try to defend themselves in making money, 



BY-ENDS. 377 

SO as to reconcile love of this world with a profession of 
godliness. In the answer which follows this question 
appears the fact that the love of this world does so blind 
the mind that men can satisfy themselves by a miserable 
sophistry, into pursuing a course for acquiring wealth, that 
even a child might see is contrary to the Word of God. 
For example, a man who traffics in intoxicating drinks, 
devotes part of the spoils to the church; he forces liquor 
on no one ; does not see it drunk ; he sells no less quantity 
than a barrel at a time; is temperate himself; observes the 
Sabbath, and with these miserable sophistries he tries to 
persuade himself into the belief that he is doing a legiti- 
mate business and is a true follower of Christ, while the 
Word of God reveals the fact that his business is of the 
evil one and his belief a false hope which shall end in 
eternal death. From the readiness with which these men' 
fall in with these arguments you may see how easy it is to 
persuade carnal men in favor of their own interests. 
After talking awhile among themselves, these men became 
so strengthened in their opinions as to become confident 
that their principles were unanswerable. They therefore 
propose to each other that they will go up to Christian and 
Hopeful and lay their doctrine before them, anticipating, no 
doubt that they would put them to silence and obtain triumph 
over them. Accordingly they walk uj) boldly and propose 
their puzzling question to Christian. They soon find out, 
however, that the man who is acquainted with his Bible, 
and who is serving his God in singleness of heart can 
scatter to the winds all that miserable sophistry by which 
they were imposing upon themselves. What an instance 
of plain dealing with hypocrites, as well as that strong 



378 lecture'"xviii. 

common sense wliich is possessed by one so deeply rooted 
in the Bible do we have in Christian's reply. He tells 
them " That even a babe in religion can answer ten thon- 
sand such questions. For if it be unlawful to follow 
Christ for loaves, (as it is in the sixth of John,) how much 
^ more abominable is it to make of him and religion a stalk- 
ing horse to get and enjoy the world." But how much 
more must have been their astonishment when he told 
them that none other but heathens, hypocrites, devils and 
witches are of their opinions ; and this he corroborates by 
the testimony of Scripture. Heathens : for when Hamor 
and Shechem desired the daughter and cattle of Jacob, 
and saw there was no way for them to come at them but 
by becoming circumcised, then they proposed that that 
might be done in order to accomplish their purpose. Thus 
they made their religion the stalking-horse to attain their 
object. Hypocrites, the Pharisees were of this religion. 
They made long prayers, but their object was to get 
widows' houses; and their damnation was greater. Judas, 
the betrayer of our Lord, was of this religion. His 
object was the silver, and he was cast away as a son of per- 
dition. And finally, Simon, the sorcerer was of this 
religion ; he would purchase the Holy Ghost that he might 
make money, and his sentence from Peter's mouth was in 
accordance with his sin. 

This declares a great truth ; that a man who will take 
up religion for money will lay it down again for money. 
There is enough in this answer of Christian to fortify the 
lionest child of God against all the arguments of time- 
serving professors. 



BY-ENDS. 



379 



In conclusion, let me impress upon you that you learn 
the great lesson designed to be taught })y this lecture — the 
great danger of a worldly spirit. What renders this 
necessary is that this is the great and besetting sin of the 
church in our day. The Bible speaks very often and with 
great severity against this sin. It is called covetousness : 
Jesus said unto them : " Take heed and beware of covet- 
ousness." " Mortify therefore your members which are 
upon the earth : fornication, uncleanness, inordinate affection, 
evil concupiscence, and covetousness, which is idolatry.' 
There is a mistake among us as to what covetousness is. 
There may be an excessive desire after the luxuries of the 
world, and yet men may retain their standing in society, 
and in the church. Unlike other sins, which are no worse, 
it does not drive the disciples of Jesus away from us. It 
brings not the disgrace of other sins. Nay, when such' 
men do well their praises are upon every tongue. Men 
forget that they are stewards. Pray with the Psalmist : 
" Incline my heart unto thy testimonies and not to 
covetousness." 







DEMAS AND THE SILVER MINE. 



LECTURE XIX. 



Danger of excessive love of the world. — Plain Ease. — Hill Lucre. — 
Demas. — Christian and Hopeful's Experience. — By-Ends and his 
companions go over to Demas and are lost. — The Monument. — Hope- 
ful's joy over their Deliverance. 

In every period of the church, the world has been the 
grand enemy of godliness; and this not so much in its 
persecutions, as in its fascinations and allurements. The 
apostle therefore very properly sets this down as one of the 
leading ends of the redemption of the Saviour, "who gave 
himself for our sins that he might deliver us from this 
present evil world." Now there are two distinct forms of 
danger arising from this present world to which Zion's pil- 
grims are exj^osed, and by which multitudes who set out on 
that pilgrimage, and perhaps run well for a time, are broken, 
snared and taken. The one is conformity to the world, 
and the other is the love of the world. Now it was the 
former which was presented to you in the subject of our 
last lecture, — the character and behavior of By-Ends 
and his associates. Here you see a striking picture of a 

380 



DEMAS AND THE SILVER MINE. 381 

man who does not discard the world, but adapts his religion 
to the circumstances by which he is surrounded. A man 
who does not entirely discard it, but makes it bend and 
turn so as to secure the favor of the world, and promote 
his own private advantage. In the passage to which your 
attention is to be invited, it is the latter aspect of the world 
which is brought before us — the danger of excessive love 
of this present world. You will now see how complete is 
the classification of Bunyan : In the treatment which the 
pilgrims met at Vanity Fair, you see the danger of the 
persecution of the world; in the case of By-Euds, you 
see the danger of conformity to the world; and in the 
case of Demas, you see the danger of excessive love of 
the world, and in order to get your attention to this 
subject, let me state to you that it is the one with which 
we have chiefly to do. It presents the great dangers to 
which we are exposed. We are in no danger of suflPering 
persecution from the world. Such is the spirit and temper 
of our times that the men of the world have given up the 
idea of terrifying men from a profession of Christ by the 
fear of suffering. And however common it may be for 
people to adapt their religion to their worldly interests, 
there is this to deter them from such a course, that it is 
regarded as despicable. The man who is known to pursue 
it will be despised not only by all good men in the church, 
but even by an ungodly world. Like By-Ends, therefore, 
no man is willing to take to himself such a name as this. 
But not so the love of the present world. But few seem 
to be aware* that there is any danger in it, and there are a 
great many pretty names by which it is gilded over, fru- 
gality and prudence and industry and economy and honesty 



382 LECTURE XIX. 

and care in providing for one's own family and even for 
the churcli of God. The commonness of it and the glitter- 
ing, dazzling show which it presents to our sight and hopes ; 
all these things conspire together in exposing us to the 
greatest danger from the love of this present world. We 
therefore ask your attention to this subject. We are sure 
that the picture here presented is drawn by a man deeply 
read in his Bible, in the workings of the human heart and 
the field of human experience. 

After our pilgrims have parted company from By-Ends 
and his companions, they come to a delicate plain called 
Ease, which they passed over with much content ; but as 
this plain was but narrow, they soon passed over it. This 
plain is designed to represent those seasons of intermission 
from outward and inward troubles which are sometimes 
enjoyed by the church of Christ or the individual believers. 
For the most part, the way to the Celestial City is rough 
and troublesome. The apostles endeavored to impress it 
upon the minds of the first converts that it was through 
much tribulation and distress that the heavenly rest would 
be gained. And so it has always been. Owing to the 
opposition of the world or the working of corruption, it 
is with the people of God as it was with the children of 
Israel, surrounding the land of Edom they are much dis- 
couraged. But sometimes their gracious Lord gives 
them rest from troubles. He stills the enemy and the 
avenger without and by his grace stops the working of cor- 
ruption within. It is then pleasant going on in the ways 
of the Lord ; but such seasons are short, nor are they 
without danger. We are prone to become careless and 
thus provoke God to put an end to our ease. Or, we 



DEMAS AND THE SILVER MINE, 383 

flatter ourselves that the pleasant plain over which we are 
now passing stretches all the way to the Celestial City. 
This was David's mistake, " I said in my prosperity I 
shall never be moved." But the greatest danger of all 
which we are in at such a time as this is a too fond 
attachment to the things of the present world, and too great 
a desire after them to the consuming of our souls. Our 
author, therefore, in accordance with that natural arrange- 
ment of subjects which you find throughout his book, has 
placed the hill Lucre, with its silver mine, on the other 
side of the plain Ease, to teach us that if in the providence 
of God a short interval is granted us in which we are free 
from trials, let us at such a titne beware and stand upon 
our guard, for it is then we are most liable to be overcome 
by the love of the world, and let us take heed that it be 
not then the snare is laid in our path. This hill Lucre, 
it would appear, is a little out of the way, for those on 
the pilgrimage to the Celestial City have to turn aside in 
order to get to it. This is designed to represent to us that, 
as a general rule, the acquisition of riches is attended 
by a departure from the strait and narrow way in which 
pilgrims travel to the Celestial City, and is not this correct? 
Even provided a man takes no unlawful measures for 
acquiring wealth, in which case he might be said to turn 
l)ack from the pilgrimage, yet does not the acquiring of 
riches generally require him to turn aside, so that lie no 
longer presses forward with that fixed determination, wiiicli 
he once had to join Christ and eternal life at all hazards 
and at any price. A man's time thus becomes so occupied 
that he no longer has the time to attend to the affairs of 
religion as his first concern, and what is worse, his heart 



384 LECTURE XIX. 

becomes occupied so that he loses that warmth and that 
ardor of aifection wliich he once had for thintJjs above, and 
here let it be carefully noticed, is the evil and danger of the 
world when it requires us to go ever so little out of the 
way. If God in his providence sends wealth while a man 
is in the narrow way, let him thankfully receive it and 
use it as a good steward. But if the price to be paid is 
departing out of the way, if you can no longer serve God 
as once you did, if your time is taken up, if you lose a 
heart for the things of religion, if you no longer attend 
either to your own salvation or the advancement of the 
cause of Christ, you are then out of the way, acting sin- 
fully and exposing yourself to danger. This is very beau- 
tifully described in the remaining part of this paragraph. 
Those turning aside, it is said, going too near the brink of 
the pit, the ground being deceitful under them, broke and 
they were slain ; some also had been maimed there and 
could not to their dying day be their own men again. 
What an amount of scriptural truth have you here in a 
few words. It is true, in the first place, that their going 
out of tiie way for the purpose of getting wealth venture 
on deceitful ground. This is noticed by our Saviour in 
the parable of the sower : " He that received the seed 
among thorns is he that heareth, and the cares of the 
world and the deceitfulness and lusts of other things enter- 
ing in, choke the word and it becometh unfruitful. Truly 
the man who departs out of the strait way to life, puts him- 
self upon deceitful ground. Peihaps he flatters himself 
that there is nothing wrong in the course he is taking, for 
it is a lawful method of acquiring wealth, necessary for 
the support of his family, and that he may have to give 



DEMAS AND THE SILVER MINE, 385 

to him that needeth. Or, perhaps, he thinks when he has 
acquired a competence, he will stop and devote himself to 
the things of God. Now, all such specious reasoning is 
deceitful. The question is : Are you out of the way in 
order to gain the world ? This is right, provided earthly 
riches are more valuable than heavenly treasures. In con- 
sequence of the ground being deceitful, Bunyan represents 
one class falling into the pit and another being maimed. 
Now here is the eifect of this world upon two classes — 
gracious persons and those who have the root of the mat- 
ter at heart. The former are slain outright and left to 
perish. It is concerning them the apostle speaks : " They 
that will be rich fall into temptation and a snare and into 
many foolish and hurtful lusts, which drown men in de- 
struction and perdition." 

Of the latter it is said here that " they could not be their 
own men again. They lose their zeal, their activity, their 
liveliness, their comfort so that their enjoyment is gone, 
and no longer they follow Christ with the joy which they 
once had." Perhaps some of you remember a time M'hen 
you followed the Lord in simplicity of heart and had great 
zeal and love for his service ; but now you enjoy those 
feelings no more and wonder what the matter can be. It 
may be that you too have wandered on deceitful ground, 
and are now no longer your own mastei's. 

There is one thing in this description which you might 
pass over unheeded, and yet which is well worthy of no- 
tice. Both these classes are represented merely as falling 
into the mire, but neither of them carry away anything 
from it. And such is the effect of excessive love of the 
world. Venture as near to it as you may, yet you must 

17 



386 LECTURE XIX. 

be content at last with carrying nothing hence ; for we 
brought nothing into this world, and it is certain that we 
can take nothing from it. In the next paragraph, our 
author proceeds to state : *' Then I saw in my dream, that a 
little oif the road, over against the silver mine, stood De- 
mas (gentleman-like) to call to passengers to come and see ; 
who said to Christian and his fellow, 'Ho! turn aside hither 
and I will show you a thiug.' " The character here intro- 
duced is a man brought to our notice three times by the 
apostle Paul. In two of his epistles he mentions him 
with credit as the companion of his travels and the helper 
of his labors. The last time he mentions him is in the 
second epistle to Timothy, when he was in prison at Rome 
and the time of his departure was at hand : " Demas hath 
forsaken me, having loved the present world." It would 
appear from this that Demas had been offered not only life, 
but some considerable worldly emolument, provided he 
would forsake the apostle. And he did so and thus evidenced 
that the love of this present world was uppermost in his 
heart. He had no doubt endured persecution, reproach, 
fatigue and danger as the companion of Paul ; but now 
a temptation is offered which falls in with the state of 
his heart. He forsakes the apostle and is found no more 
upon the way which leadeth to eternal life. 

There are two striking circumstances here introduced 
respecting this Demas : the first is, he is said "to stand over 
against the mine gentleman-like." Our author then intended 
to represent him as a gentleman, and that it was in order to 
assume the rank and style of a gentleman that he forsook 
the apostle Paul. Now this we confess is but fancy, and 
yet there cannot be a doubt that Bunyan borrowed the idea 



DEMAS AND THE SILVER MINE. 387 

from what he had often witnessed in his experience, viz. : 
that when apostasy from religion is caused by the love of 
the world, the object of those making the apostasy is that 
they might have it in their power to assume the wealth 
and style of gentlemen. Such, for example, at the time 
of Bunyan and long after, until the house of Stuart was 
hurled from the throne of Britain, what vast multitudes 
were induced to leave a j)oor persecuted remnant in order 
to become gentlemen. The dignitaries and clergy led 
the host and the common people followed after. And look 
at the church in ordinary times ; see what numbers cast off 
their profession and become careless ; with their hands 
and their hearts full of the world, Christ is forgotteu. 
The other circumstance, and one very much in character 
with what we might naturally expect of this man, is that 
his business was to call passengers off the way to come and 
see this silver mine; for such men wish to be held in coun- 
tenance by others, and having forsaken the right way for 
filthy lucre's sake, they wish to induce as many as possible 
to do as they have done. When therefore Christian and 
Hopeful come up to this man he addresses them : " Ho ! 
turn aside hither and I will show you a thing." On 
Christian inquiring : " What things so deserving as to turn 
us out of the way ? " he replies : " Here is a silver mine 
and some digging in it for treasure; if you will come, 
with a little pains you may richly provide for yourselves." 
The man himself turned out of the way for love of this 
present world, thus evidencing that he valued temporal 
things above eternal things, and that therefore it is to be 
taken for granted that these pilgrims are men of like spirit 
with himself, and that all he has to do is to hold out a 



388 LECTUEE XIX. 

worldly bait to them and they will at once greedily catch 
at it. And such is the case with all carnal men who once 
made a profession, but abandoned it for sake of the world. 
They judge of all professors by themselves, and if there 
are any pursuing the way, neither turning to the right 
hand nor the left, it is, they think, because they have never 
had any rich advantage in their offer. It was said by Sir 
Robert Walpole, prime minister of England, that every 
man had his price. Such an opinion could only originate 
in a base mind. It is the opinion, however, entertained 
of all professors by men who have acted like Demas ; 
hence tlieir solicitations to turn them out of their way ; 
hence the inducements which they hold out for this purpose. 
Like his master of old, when tempting the Saviour, this man 
holds out the supposed advantages to be gained by a visit to 
his silver mine, but says not a word of what a professor is 
certain to lose by turning out of the way. The devil it is 
said took him up into a high mountain and showed him 
all the kingdoms of the world, and the glory of them, and 
saith unto him : "All these things will I give thee if thou 
wilt fall down and worship me." When Demas presented 
this temptation to the pilgrims, Hopeful proposed to his. 
companion that they should go to the mine, not that he 
preferred the wealth of the mine to heavenly riches, but 
because owing to his inexperience, he was not aware of the 
danger to which he would thereby be exposing himself. 
To this proposal Christian returned a decided negative and 
gives Hopeful his reasons for refusing, which appear at 
once to have convinced him. And here we may see the 
benefit of keeping company and hearkening to the coun- 
sels of more experienced christians, that if exposed to 



DEMAS AND THE SILVER MINE. 389 

temptation, if in danger of wandering out of the way, the 
counsels of such men will save us from falling. Notice 
the reasons given by Christian why he cannot yield to the 
temptation of Deraas or the proposal of his fellow traveler. 
It would appear from this that the christian knows the 
danger of the world — he knows it from his Bible, he 
knows it from his own experience and he knows it by 
carefully noticing what it has done upon others. And 
every word which he says is true. It has slain many and 
those it has not slain it has hindered them in their pilgrim- 
age. AVoe to them that love themselves. 

Having thus satisfied Hopeful, Christian next turns to 
Demas and proposes the following question : " Is not the 
way dangerous ? Hath it not hindered many in their 
pilgrimage ? " To this Demas replies ; " Not very danger- 
ous except to those that are careless." This answer is a 
mixture of duplicity and cunning, such as we might expect 
from a inan who has basely deserted his j)rofession for 
sake of the world. He cannot deny that there is danger 
in turning aside from a profession after the world, but 
then it is not very dangerous. And, alas, what multitudes 
are seduced by this very consideration. A certain practice 
is dangerous, but it is not very dangerous, and therefore 
they will pursue it. How little do men know of the value of 
the soul, and the incomparable excellency of heavenly above 
earthly things. Did a man only know these things he would 
never be found putting the interests of his soul in jeopardy 
on the plea that the danger is not very great. But there is 
another idea brought forward here and I do not know 
that there is anything else by which greater multitudes are 
deceived to pursue a course for the sake of the world, 



390 LECTURE XIX. 

which is calculated to injure their souls : that is, that there 
is no danger except to those that are careless — they see that 
this very course or practice has ruined multitudes, but 
instead of ascribing this to the course or the practice, 
they ascribe it to their carelessness. They will engage in 
it, but they will watch and pray, and thus will suffer no 
loss. Thus men engage in business of doubtful propriety, 
if not entirely wrong — the result is, they are either ruined 
altogether or hindered on their pilgrimage. It is said 
Demas blushed, and so the man who says that riches are 
only dangerous to the careless may well blush. 

Some further conversation having taken place between 
Christian and Hopeful, Demas renews his solicitations, 
asking them if they will not come over and see. To this 
Christian replies in words of holy indignation : " Demas, 
thou art an enemy to the right ways of the Lord of this 
way, and hast been already condemned for thine own turn- 
ing aside by one of his Majesty's judges, and why seekest 
thou to bring us into the like condemnation ? Besides, if 
we all turn aside, our Lord, the King will certainly hear 
thereof, and will then put us to shame, where we would 
stand with boldness before him." This is the way in 
which we should reply to those who have forsaken the 
right way. Such men are condemned and we cannot follow 
their counsel without involving ourselves in their condem- 
nation. To this pointed rebuke, Demas replied : " That 
he was one of their fraternity, and that if they would tarry 
a little, he also himself would walk with them." This, 
however, had as little effect upon Christian as anything he 
had yet said. If covetous men and lovers of this present 
world promise they will go with us on condition that we 



DEMAS AND THE SILVER MINE. 391 

tariy for them a little, let us by no means comply. By 
tarrying with them, we are sure to injure ourselves without 
benefitting them. If they are sincere, it is their duty 
immediately to come after us, and they would certainly do 
so; but by no means should we attend to their vain 
pretences and infamous delays. Christian puts another 
question to this man : " What is thy name ? Is it not the 
same by the which I have called thee?" To this he 
replies : "Yes ; my name is Demas ; I am the son of Abra- 
ham." This answer is calculated to exhibit one of the 
secret thoughts of such men — the world is uppermost in 
their hearts. For the sake of it they have secretly, if not 
more openly, denied the Lord that bought them, and yet 
they trust in the flesh. They are descended from Abraham, 
the father of the faithful, but like Judas, they are willing 
to betray their Lord and Master for thirty pieces of 
silver. But Christian, who had such an accurate knowl- 
edge of his Bible, at once runs the ploughshare of 
destruction through all the vain pretensions of this man. 
He had boasted of being a son of Abraham, but where 
was the faith or practices of Abraham ? Nothing could 
be wider apart than the conduct of one who forsook Christ 
from worldly motives and that of Abraham the father of 
the faithful, who left all at the command of God and went 
out not knowing whither he went or what would be required 
of him. But Christian shows him whom he is like by 
comparing him to Gehazi and Judas, both covetous men 
and betrayers of their masters. And as those who resem- 
ble men in their sins may expect to resemble them in their 
punishment, so those who like Demas, Gehazi and Judas 
prefer this world to Christ and the things of salvation 



392 LECTURE XIX. 

may expect to fall into the like condemnation. The professor 
who will venture on making money by unlawful means, or 
means which endanger his soul, may expect a worse disease 
to cleave to him than the leprosy of Gehazi. He may 
expect a more miserable end than that man who in hanging 
himself fell and was burst asunder. In this way Christian 
resisted the solicitations of Demas and left him with 
these faithful reproofs rankling in his breast. 

But the next travelers who come along are men of a 
different spirit, and accordingly Demas had very different 
success with them. For it is next stated that when By-Ends 
and his companions were come within sight, at the very 
first beck they went over to Demas. Their fate, however, 
was involved in some uncertainty, for it is said that they 
were unable to discover " whether they fell into the pit by 
looking over the brink thereof, or whether they went down 
to dig, or whether they were smothered in the bottom by 
the damps that commonly arise ; " but this was observed 
by Christian and Hopeful, that they were never seen again 
in the way. This passage is full of the most profitable 
instruction and warning to us. If we set out following 
Christ while the world is in our hearts, we may go fair for 
a time, but, at length, in the providence of God some 
temptation will come which falls in with the natural bias 
of the heart. Some fair prospect of becoming rich, or 
attaining comfortable, easy circumstances, at the expense, 
however, of violating our duty to God, or hazarding the 
salvation of the soul. Now it will be seen whether the 
world or Christ and the things of salvation are uppermost 
in our hearts. The man who has a faith in unseen spiritual 
things will reject the temptation with abhorrence, saying : 



DEMAS AND THE SILVER MINE. 393 

" Get thee behind me, Satan ; " but on the other hand, the 
man who has the love of the world in his heart will do as 
By-Ends and his companions, fall in with temptation. The 
latter end of such men is involved in much uncertainty, 
and we should observe the same caution in speaking of 
them as is here used by our author. Whether life becomes 
extinct all at once — that is, whether they lose their regard 
for and concern about religion immediately, we cannot tell. 
There is only one thing certain about them, they are never 
seen again in the way of the pilgrims. There is much 
truth in this remark. A man may permit the love of the 
world to gain upon him and all his life retain a profession 
and remain visibly in the way. This, however, is not the 
case here intended ; but that of a man who has some grand 
speculation in his offer by which his fortune can be speedily 
made. Such persons leave the way and are soon seen in it no 
more. Perhaps the church with which they are connected 
is not satisfied with their plan of making money. Let 
them be called to account and they get offended and leave 
the church ; unless, like By-Ends, they find some friends 
of a congenial spirit, Avith whom they travel on until they 
are seen no more. After Christian and Hopeful had 
escaped this temptation, they come, it is said, to an old 
monument, which excites their attention, it seems somewhat 
like a woman ; but transformed into the shape of a pillar. 
After examining it a little more narrowly, they perceived 
an inscription upon it ; and Christian, who was better 
acquainted with the characters written upon it than his 
companion, at length made it out, " Remember Lot's Wife." 
Now there is much instruction in this. You are all well 
acquainted with tlie wretched end of this woman. She 



394 LECTURE XIX. 

had left Sodom in company with her husband and traversed 
a considerable part of the distance towards the place of 
safety, but, at length, contrary to the Lord's command, she 
looked back toward Sodom, and as a punishment for her 
disobedience and especially the spirit which it manifested, 
she was turned into a pillar of salt. That spirit was love 
to this present world. She left Sodom owing to the influ- 
ence of her husband, but her heart was there. She left it 
under constraint, not willingly ; the consequence was that at 
a certain part of her journey, her love of the world overcame 
her fears of destruction, she looked back and her fate 
remains a monument to all who have set out on the way 
to heaven, of the danger of indulging a worldly spirit 
under the cloak of a profession of religion. Now, it was 
after escaping from Demas that this monument rose up 
before the eyes of the pilgrims ; and this shows us that not 
only before entering into temptation, the Spirit of God 
brings to remembrance and recalls to the mind suitable 
examples from the Word of God, but also after we have 
escaped that, thus we may be penetrated ^vith a sense of 
our danger. Thankfulness for one escape and be humbled if 
in any measure we have been inclined to comply. All this 
is beautifully brought to view in the discourse which took 
place between Christian and Hopeful. In the first place. 
Christian remarks that the sight of this monument was 
opportune ; for had they yielded to the request of Deraas 
and the desire of Hopeful their fate might have been similar 
to that of this woman's. The reply made to this by 
Hopeful manifests a truly Christian spirit : " I am," says 
he, " sorry that I was so foolish and am made to wonder 
that lam not now as Lot's wife ; for wherein was the j 



DEMAS AND THE SILVER MINE. 395 

difference betwixt her sin and mine ; she only looked 
back ; and I had a desire to go see. Let grace be adored 
and let rae be ashamed that ever such a thing should be in 
mine heart." Instead of Hopeful excusing himself by 
saying that he had not complied with his request, and that 
he had only spoken a few words, he takes the guilt to 
himself and expresses his sorrow. His sin appears in his 
sight as great as the sin of the woman, and he ascribes the 
difference of their fates to grace. The observation of 
Christian is well worthy of notice : " Let us take notice of 
what we see here for our help for time to come." We may 
escape one judgment by avoiding the sin bringing on that 
judgment, and expose ourselves to another. It is contin- 
uing in well-doing that is demanded of a christian. The 
reply of Hopeful is also full of instruction : '' She may be. 
to us both caution and example. Caution that we should 
shun her sin, or a sign of what judgment will overtake 
such as shall not be prevented by this caution." There are 
many examples in the Word of God of divine judgments. 
If we would avoid these, let us avoid the sins which 
provoke them. Hopeful makes one more remark which 
we notice, he wonders : " How Demas and his fellows can 
stand so confidently yonder to look for that treasure, which 
this woman, but for looking back after (for we read not 
that she stepped one foot out of the way), was turned into 
a pillar of salt." It is wonderful that men who make a 
profession of godliness will continue M'alking in the way 
of disobedience. Christian acknowledges that it is won- 
derful, but compares such persons to criminals grown 
desperate, "That pick pockets in the presence of the judge 
or that will cut purses under the gallows." It is sinning 



396 LECTUEE XIX. 

against great light and knowledge that brings on divine 
judgment. These are "sinners exceedingly," because sinners 
" before the Lord." That is, in his eyesight and notwith- 
standing the kindness he had shown them." 

In conclusion : First, study the Scriptures. Notice the 
striking examples of divine judgments as well of divine 
blessing. Contrast the one class with the other and answer 
the question, "What shall it profit a man if he shall gain 
the whole world and lose his own soul ?" Second, take 
heed and beware of coveteousness. Remember that excessive 
love of the world will lead to destruction ; " But they that 
will be rich fall into temptation and a snare and into many 
foolish and hurtful lusts, which drown men in destruction 
and perdition." 




GIANT DESPAIR 

AND 

DOUBTING CASTLE 



LECTURE XX. 



The Pilgrims in a state of high spiritual enjoyment and its cause. — 
Kiver of God. — Green Trees. — Meadows. — By-path Meadow. — Vain 
Confidence. — Darkness overtakes the Pilgrims. — Taken by Giant 
Despair. — Tempted. — Their Deliverance. 

Tlie life of the true christian is one of chequered variety 
and frequent change. If there are seasons of intermission 
from outward trouble and inward temptation, seasons in 
which the soul mounts upward as on eagle's wings and holds 
sweet communion with God, these are generally soon over 
and are followed by times of trial, temptation, spiritual gloom 
and darkness. The person who is familiar with the Book 
of Psalms will readily call to mind repeated passages which 
confirm the truth of this remark. That book is written 
by the Spirit of God. It is he who conducts every pilgrim 
from the City of Destruction to the Celestial City ; he must 
therefore be well acquainted with the way and very capable 

397 



398 LECTUEE XX. 

of describing it. He has described it in the Book of 
Psalms. This book is not only a book of praises, but it 
is also a book of christian experience. It represents the 
way in which he is leading us if we are traveling thither. 
And this, we may remark, is one consideration which 
endears this book to every experienced christian, because 
it corresponds with his experience. If there are mountains 
of myrrh in this book, he has been upon these mountains. 
If there are green pastures and still waters, he has been in 
these pastures and drank of these waters. And if there 
are vast howling wildernesses and waves and billows and 
places of danger, he has been there also. Consequently, 
in singing of such things as tally so exactly with his 
experience, his faith in the truth of the divine word is 
confirmed; his hope of christian character is increased and 
all his graces are enlivened and strengthened. But to 
return to the remark with which we set out — the variety 
in christian life — look at the many remarkable proofs of 
it which you meet with there. In one psalm you have 
the believer in the enjoyment of the highest degree of 
spiritual prosperity as the 23d. In another you have him 
in the very depths of distress, his soul enveloped in tlie 
gloom of midnight darkness, as the 77th. Nay you will 
find him sometimes in the same psalm passing quickly 
from one state of feeling into another. Thus in the 73d 
Psalm, he passes from the lowest depression to the highest 
enjoyment. In one part, he says : " Verily, I have 
cleansed my heart in vain and washed my hands in inno- 
cency, for all the day long have I been plagued and 
chastened every morning." In another part, he says : 



GIANT DESPAIR AND DOUBTING CASTLE. 399 

" Whom have I in heaven but thee ? and there is none 
upon earth that I desire besides thee." 

Now, agreeably to this is the representation presented 
before us in the passage which is to form the subject of 
our lecture. Here you have three diifereut scenes presented 
before you, and there is not a believer on earth who has 
advanced any considerable length on the way to whom all 
these will not be familiar. First, you have the pilgrims 
in a high state of spiritual enjoyment. Second, you have 
them passing from thence into Doubting Castle, kept by 
Giant Despair. Third, you have their deliverance. The 
description of these is among the best pictures to be found 
in the Pilgrim's Progress. They are those which will be 
most attractive to the young and longest remembered by 
the old ; and they are those especially which will be most 
familiar to the experienced christian and he will therefore 
take the deepest interest in them. 

In the first place you have the description of a high 
state of spiritual enjoyment. But before proceeding to 
consider this, it will be profitable to notice the connection 
in which it is introduced. For the book before us is like 
the Bible in this respect, and indeed it was by faithfully 
copying the Bible that our author introduced this properly 
into his book. Not only the different scenes introduced 
will be found highly instructive, but this instruction will 
be increased by considering the connection in which they 
are introduced. You will notice then that this scene of 
spiritual prosperity is introduced immediately after the 
pilgrims have rejected all the tempting offers held out to 
them by Demas. And the idea designed to be conveyed 
by this is, that seasons of spiritual prosperity generally 



400 LECTUKE XX. 

follow the exercise of self-denial and a self-sacrificing spirit 
upon the part of the people of God. Is not this idea 
correct ? In the thirteenth chapter of the book of Gen- 
esis you have an account of Abraham receding from his 
worldly interests for the credit of religion. I refer to his 
behavior, when a contention arose between the herdsmen of 
his cattle and the herdsmen of Lot's cattle. Look at the 
primitive church ; what a high degree of spiritual 
prosperity did she enjoy ! Her members continued stead- 
fastly in the apostolic doctrines and this followed the 
exercise of great self-denial. The promise of our Saviour 
would lead us to expect this : "Then Peter begun to say 
unto him, lo, we have left all and followed thee; what 
shall we have ? and Jesus answered and said : verily I 
say unto you, there is no man that hath left house, or 
brethren, &c., but what shall receive an hundred fold of 
houses, &c., in this world and in the world to come eternal 
life." What an argument ought this to be. What a 
powerful argument will it be with the believing people of 
God when exposed to worldly temptations, when tempting 
offers are made to them upon the one hand or threatened 
with great worldly losses for Christ's sake. That if they 
pursue the path of duty unmoved by the one or the other, 
their precious Saviour who ever sees to it that none lose by 
his services, will send them a time of refreshing — a season 
of rich, spiritual enjoyment, which will fill their hearts 
with gladness and their mouths with praise. 

The description of spiritual enjoyment which follows is 
most beautiful. It is taken from a rural scene, and is 
drawn by one who had an eye and an ear for the beautiful 
in nature and who, besides, was well read in his Bible, and 



GIANT DESPAIR AND DOUBTING CASTLE. 401 

acquainted with the beautiful imagery whicli it employs to 
describe spiritual things. The River of God, or the River 
of the Water of Life is designed, doubtless, to represent 
the holy Spirit of God in his gracious^ sanctifying, comfort- 
ing influences : "And he showed me a pure river of water 
of Life, proceeding out of the throne of God and of the 
Lamb. In the midst of the street of it and on either side 
of the river was there the tree of life, which bare twelve 
manner of fruits and yielded her fruit every month ; and 
the leaves of the tree were for the healing of the nations." 
The green tre&s, ou either side of the river, here as in the 
passage in Revelation from which most of the ideas are 
borrowed, represent Christ the tree of life. In the passage 
quoted, the idea is conveyed that there were several trees 
of life, whereas there is but one, and Bunyan has trans- 
ferred this idea into his book. Now, I know that this ' 
admits of an explanation. Christ is one and yet he may 
be fitly compared to many trees, because, let the believer go 
where he may, though the number of them should be as 
the stars of heaven, each of them enjoys Christ as the 
tree of life, defending him with its shade and satisfying 
him with its fruits. But this passage would more literally 
read i " In the middle of the street of it," <fec. 

This river is represented as running through a beautiful 
meadow which continued green all the year, and this 
meadow was beautified with lilies. We have not a doubt 
that it is the church with its ordinances which is here 
intended by this meadow. All the fertility and greenness 
of this meadow — all the abundance of pasture which it 
contains, depended upon the river running through it. 
And so all the vigor and prosperity of the church depends 



402 LECTURE XX. 

upon the vivifying influences of the Spirit of God. The 
lilies which beautified this meadow are designed to repre- 
sent true believers. The figure is likely borrowed from 
the Song of Solomon : " My beloved is gone down into 
his garden, to the beds of spices, to feed in the gardens 
and to gather lilies." In this meadow the pilgrims lay 
down and slept, for here they might lie down in safety. 
Such is the description of a season of spiritual prosperity. 
All the believing people of God have the influence of the 
Holy Spirit secured to them from the first moment of their 
looking to Christ. But then there are seasons when his 
influences are not felt and when sense of communion with 
God is not enjoyed. The passage before us is designed to 
represent an opposite state — when he communicates his 
gracious, sanctifying, comforting influences in a large 
abundance, then the soul is filled Avith joy and gratitude, 
and then indwelling sin is subdued and his sjiiritual mala- 
dies healed through the lively exercise of faith upon 
Christ. Then Cln-ist stands revealed to the soul, not darkly 
as through the lattices, but plainly and clearly and then 
ordinances are refreshing, views of heaven distinct, hopes 
so strong as to rise up to the measure of assurance. Con- 
flicts are forgotten, fears as to the future are gone. Such 
a state as this we have described in the 23d Psalm. But 
however delightful such seasons may be, they are not to con- 
tinue all the way to the gates of the Celestial City. They 
may be regarded as the grapes of Canaan sent to the people 
in the wilderness — not to render them satisfied to stay 
there, nor to be continued with them all the time of their 
stay ; but to strengthen their faith and raise their expecta- 
tions after the abundance which there awaited them. After 



GIANT DESPAIR AND DOUBTING CASTLE. 403 

our pilgrims liave slept and refreshed themselves and ate 
aud drank and walked up and down amidst the beauties 
and enjoyments of this delightful place, they are at length 
called upon to depart and continue on their journey, and 
it is remarked they had not gone far until the river and 
the way parted, and not only so, but the way became 
exceeding rough, so that then* feet were bruised and wounded 
in passing over it. On this account they were much dis- 
couraged because of the way and yet they dared not go 
out of the way. Now the lesson intended by this part of 
the description must be familiar to the experienced chris- 
tian. He may enjoy hours and days of sweet communion 
with God, but at length he loses the sensible presence of 
the Holy Spirit. 

Called upon to travel a rough way, that is some course of 
self-denial. The cross is laid in his way and yet he dare 
not go out of the way. 

We next come to notice the manner in which the pil- 
grims fell into the power of Giant Despair, and were shut 
up in Doubting Castle. But there are a few things which 
had best be said here in order that you may enter 
intelligently into this part of the representation. This 
Doubting Castle aud the Giant Despair, who keeps it, are 
intended to represent those seasons of doubt bordering on 
despair, into which the people of God sometimes fall. At 
such times they not only doubt the reality of their own 
experience and gracious state, but even some of the most 
precious truths of religion. Thus Asaph in the 73d Psalm 
represents himself as doubting tlie providence of God. And 
David, in the 116th Psalm represents himself as doubting 
the truth of all that men had said of the truth of religion : 



404 LECTURE XX. 

" I said in my haste, all men are liars." Now the gloom and 
darkness and misery of such a state as this is here strik- 
ingly described by one who was not only familiar with his 
Bible and what it said respecting such a state, but who had 
often been shut up in it himself and suffered so much from 
it as left a vivid impression upon his mind to his dying 
day. And there is perhaps no part of this book which is 
more familiar to the experienced christian than this. There 
are few who are ever privileged with such a season as is de- 
scribed under the figure of the green meadow, at least not to 
the extent it was enjoyed by these pilgrims. On the other 
hand there are just as few who have not experienced all the 
troubles from doubting that they did. Some, indeed, spend 
the greater part of their lives in Doubting Castle under the 
power of Giant Despair. He may not indeed deprive 
them of life, but they are kept in terror of death all their 
lives long. No sooner are they released out of the hands of 
this grim tyrant than they fall into them again to be as 
badly or perhaps worse treated than before. There is one 
other remark which we think necessary to make; that is, 
there are a great many different ways into which people 
may be brought to Doubting Castle, and under the power 
of Giant Despair. Conviction of sin unaccompanied by a 
sense of the mercy of God in Christ, will take any man 
there at once, and the last state of every soul hardened in 
sin and abandoned of God must be despair. But there 
are many ways in which even a christian may come there. 
Some enter by unbelief, this shuts the Saviour of sinners 
out of the soul and brings a man there at once. Some 
enter by self-indulgence, by falling into some gross sins, 
by want of watchfulness and prayer, by gloom and 



GIANT DESPAIR AND DOUBTING CASTLE. 405 

despondency of mind, arising from natural constitution or 
unbelief. If the mind, in this case, dwells upon the 
threatenings to the neglect of the promises, the result is 
sure to be that person is shut up in Doubting Castle. But 
although there are many ways of getting into this castle, 
there is but one way of getting out, which we Avill see 
when we come to the proper place. But although we have 
already mentioned a number of ways in which the christian 
may be shut up in Doubting Castle ; yet the most com- 
mon one remains yet to be noticed, and to this our author 
very judiciously confines himself in the representation 
before us. This will of course require a more lengthy and 
particular notice and it is to this we now ask your attention. 
When we left these pilgrims, they were toiling along the 
rough, difficult way on which they had entered. At length 
however, they espied on their left hand a meadow called 
By-path Meadow, and Christian came to the conclusion 
that it would furnish relief from their present difficulties to 
enter the meadow and pursue the path which seemed to run 
parallel with the way in which at present they were traveling. 
And he thought, no doubt, that it would be easy at any mo- 
ment to return back again to the road. This he undoubtedly 
resolved to do if he found it diverging too far from the 
right way. There was one thing which ought to have 
excited the suspicion of Christian : for, in order to get into 
this by-path, he had to cross the fence by a stile. Since 
the strait way that leadeth to life is fenced up by the 
wire of God, he that goes out of the way is guilty of 
transgression. You will find, however, from what follows 
that the easiest way is not always the best way. There is, 
however, much instruction thus far and we had better 



406 LECTURE XX. 

notice it before proceeding further. We see, in the first 
place, the commencement is the secret cause of all the sin 
that follows : " Wherefore, still as they went on they wished 
for a better way." Here was the first beginning of 
discontent, and they should have repressed it. They 
should have said : True, this is not as pleasant as the 
meadow, but then it is the way whereby the Lord is leading 
us. He sees it is best for us to travel therein. These 
trials will soon be over and even should they not terminate 
in this life, bye and bye we will get to heaven and there 
enjoy rest forever. Instead of this they look at nothing 
but the roughness of the way and wish for something 
easier and better, and when christians permit themselves 
to wish for some better way than that of God's allotment, 
Satan is generally present to point some way that appears 
easier and better and to tempt the soul to wander in it. 
And see how he adapts his temptations to the state of the 
person tempted. He does not seduce the ])eople of God 
to turn right back and thus make apostasy from God for 
the sake of escaping the rough way — such an idea they 
would reject with abhorrence — nor does he seduce them to 
turn off at right angles from the way or plunge into some 
ungodly cause to avoid the rough way. He does none of 
these. But he points out to them some little variation 
from the way of duty. This promises ease — they can 
escape the cross and the difficulty by taking it and after a 
while they will find it more smooth and j)leasant. At 
any rate they will be upon their guard and keep in sight of 
the way, so that they can return to it at any time and thus 
they think there will be no danger. But how does it turn 
out with them ? One wrong step makes way for another 



GIANT DESPAIR AND DOUBTING CASTLE. 407 

and another, until finally they are far gone out of the 
way and find it impossible to return until they are shut up 
in Doubting Castle. And how often is it the case that 
some small compliance with sin, some small relinquishment 
of duty is attended with all the consequences here so 
strikingly represented. It is very remarkable that Chris- 
tian should act in such a manner as he is here represented 
as doing. He was told at the outset of his journey that the 
way was fenced and to keep straight forward ; yet here we 
see him forgetting the command and doing that which he 
was expressly forbidden to do. But what will a christian 
not do when left to himself. Even a Peter becomes weak 
and foolish as other men and commits the very sin he was 
warned against. It is also remarkable that Christian, the ex- 
perienced believer, here leads his own inexperienced brother 
out of the way. This shows what we noticed, it is calculated 
to teach young converts to follow no man further than what 
they believe to be the right path. For some time the way 
was found very easy and agreeable and our pilgrims on 
this account congratulated themselves and were confirmed 
in the notion that it was the right way. Another thing 
which served to confirm them in this notion was, that they 
espied a man walking before them whose name was Vain- 
Confidence. They asked him whither that way led and he told 
them to the Celestial City. And without any further ado or 
casting a look to one side or the other after the way they 
had left; they follow him onward. How strange such 
conduct as this in men professing godliness, and especially 
a man who had so much experience as Christian. But so 
it is when the believer wanders from the way. The Lord 
leaves him to find out that his own wisdom is but folly. 



408 LECTURE XX. 

Therefore it is that instead of consulting that Word, which 
in his better moments was a light and a guide, he will 
consult impostors and pretenders to religion and permit 
himself to be led by them clear out of the way. But 
mark the consequence which resulted from their departing 
out of the way. It quickly came on dark and how 
difficult to walk in the dark, especially over a way with 
which we are wholly unacquainted. Now this is intended 
to represent a great truth to us : that if the people of 
God wander from the M'ay, darkness will be the conse- 
quence. The Sun of Righteousness will not shine on our 
path — all evidences of his favor will be hidden and we 
will be left to walk in darkness and have no light. Even 
the Word of God Avill not afford them that light it once 
did. Already these pilgrims were beginning to reap the 
consequences of wandering out of the way. But this was 
only the beginning of their sorrows. The ground on which 
they were traveling was also dangerous, Vain-Confidence 
fell into a pit and was dashed to pieces. This is calculated 
to represent the salutary effect produced upon believers 
when death or some awful judgment overtakes those who 
for a time have been leading them out of the way. The fate 
of Confidence and what now took place convinces them of 
another thing, that their situation was highly dangerous, 
for it began to thunder and lighten and rain and the water 
rose amain. This is calculated to teach us another thing 
respecting backsliding believers : that if they would be led 
back again they must find out then by coming again to the 
foot of Sinai and there learning anew of the terrible judg- 
ment that awaits them if they continue on in their course. 
The discourse which takes place between Christian and 



GIANT DESPAIR AND DOUBTING CASTLE. 409 

Hopeful is very becomiug. Instead of upbraiding, they 
comfort one another. On this they concluded to return 
back. But alas, they found what multitudes before them 
found to be true; that it is easy departing out of the way, 
but hard getting back. But back they must go. They 
start and find the Avay both difficult and dangerous and 
had they pressed on, they would have succeeded in return- 
ing, but unhappily they come to temporary shelter, turn 
aside, fall asleep and awake to find themselves in the 
hands of Giant Despair. We learn from this that some- 
times returning believers take refuge in duties, instead of 
ill Christ, and thus they enjoy a temporary ease. This 
only makes way for some greater mishap than has yet 
befallen them, and they find themselves further from the 
right way than when first they turned to come back. It 
was while they were thus sleeping that they fell into the 
hands of Giant Despair, who drove them before him into 
Doubting Castle and confined them in a very dark and dismal 
dungeon. So if the people of God wander from the way 
instead of returning to it at once, they settle down in 
some thing or other which gives a momentary ease, then 
despair will seize upon them with the grasp of a giant and 
shut them up in doubts and fears which are stronger than 
the bars of a castle. 

Who can describe the dreadful condition of a soul shut 
up in this state ? when no sun or stars for many days 
appear; when all comforting evidences are gone; when 
the precious promises can no more be pleaded. The 
condition of such a soul is indeed pitiable beyond expres- 
sion. This is the way whicli God generally chooses to 

chastise his people for their sins. And what folly do they 

18 



410 LECTURE XX. 

now perceive in their conduct. The way of the transgressor is 
indeed hard. Next follows an account of the cruel 
treatment which they received from the hands of Giant 
Despair at the advice of his wife, named Diffidence. By 
Diffidence is meant distrust, distrust of the mercy of God, 
of the promises of God of the means appointed by God, 
so long as the believer does not yield himself to this his 
condition is not so bad ; but let him give way to doubts 
and then distrust will follow and finally he will give up 
altogether. In the case of the pilgrims, we are told that 
no prayer was offered until the third night. A temptation 
is now introduced which is very common to persons in 
this state. Giant Despair advises them to take away their 
lives. Then follows the consultation between the prisoners. 
And here Bunyau takes occasion to develop the difference 
between Christian's character and that of Hopeful. Chris- 
tian, although more experienced, gives up hope at once 
and falls in with the temptation that they should put an 
end to their lives. Hopeful reasons against it and succeeds 
in carrying his point. It is noteworthy how good men are 
often tempted to take this course ; but God always uses 
some means of preventing it. The reasons brought forward 
by Hopeful are both scriptural and instructive. And after 
the next visit of Giant Despair, he discourses with him again 
on the same subject. He puts him in mind how that in the 
conflicts with Apollyon and the men of Vanity Fair, he 
never thought of destroying himself although his case was 
bad. But in their cases. Christian was in the path of duty 
on his way to the Celestial City. What difficulties and 
dangers will the christian in this case surmount ; but let 
him wander from the way, let guilt come upon his conscience, 



GIANT DESPAIR AND DOUBTING CASTLE. 411 

let hira give over prayer through distrust aud then 
the mau whom neither earth nor hell can destroy, will think 
of destroying himself. Another sore temptation is next 
introduced, as brought before them by the Giant, at advice 
of his wife. He took them into the castle-yard aud 
showed them the bones and skulls of those already dis- 
patched, and tried to make them believe, that ere a week 
went around, such would be their fate. All this is very 
actual. It is just such a temptation as takes hold of the 
people of God in a time of despondency. Tiiere were the 
bones of many who bid fair at first to keep in the strait 
way, but their religion proved to be a delusion and mine may 
be also. But all will not avail. There is still some life in 
them and the day of deliverance is at hand. 

The account which follows of their deliverance is among 
the most beautiful passages in this book; and it withal accords 
exactly with the Word of God and christian experience : 
" On Saturday, about midnight, they began to pray and 
continued in j)rayer until almost break of day. Now, a 
little before it was day good Christian, as one half 
amazed, brake out in this passionate speech : What 
a fool, quoth he, am I, thus to lie in a stinking dungeon, 
when I may as well walk at liberty ! I have a key in my 
bosom called promise, that will, I am persuaded, open any 
lock in Doubting Castle. Now, said Hopeful, that is good 
news good brother; pluck it out of thy bosom and try." 
Thereupon we read Christian pulled out the key from his 
bosom, succeeded in unlocking the dungeon door, then they 
opened the outward door and finally the iron gale, and 
made their escape over the stile, back into the king's high- 
way. But, why had they not prayed sooner? Here 



412 LECTURE XX. 

they lay for three nights in great distress and fear. This 
is the effect of the state into which tliey liad been brought. 
It stops people from praying — seals the lips. So long as 
this continues there is no relief. Things become worse and 
worse. At length it comes to this, he feels he must pray 
or be lost. And what a thought to a child of God is this 
— to be lost. Our author, with great propriety, represents 
them as beginning to pray before the dawning of the 
Sabbath. This day is a day of rejoicing to the people of 
God. It is the queen of days to a soul at peace with God. 
But, on the contrary, it is a dreadful day to a soul shut 
up in Doubting Castle. The pilgrims cannot think of 
spending such a Sabbath here without a shudder. They 
therefore stir up themselves to prepare for the Sabbath. 
They begin to pray and this is the beginning of their 
release. Have you not found it so ? From the time since 
he entered by the Wicket Gate, he had carried the key of 
promise in his bosom, yet it had been forgotten till now. 
This key, as its name imports, is some one of the promises. 
Our author does not say what one. For God may some- 
times make use of one promise and sometimes another to 
help his people in times of extremity. But how is it that he 
had not thought of it before. It was in this hour of 
need that Jesus fulfilled his promise to send the Holy 
Spirit to bring all things to their remembrance. It is when 
some of the precious promises of God are borne home by 
the Holy Spirit, that the bolts and bars of Doubting Castle 
give way. It is at time like this the Psalmist sings : " Our 
soul is escaped as a bird out of the snare of the fowlers. 
The snare is broken and we are escaped." Now, when 
they had reached the king's highway, their sufferings were 



GIANT DESPAIR AND DOUBTING CASTLE. 413 

over. But they were anxious that others should not fall 
into the hands of Giant Despair. So they consented to 
erect there a pillar, and to engrave upon it this inscription : 
" Over this stile is the way to Doubting Castle, which is 
kept by Giant Despair, who despiseth the King of the 
Celestial country, and seeks to destroy his holy pilgrims." 
Many that came after profited by the warning and escaped 
the danger. 

We learn from this subject : The bitterness of departing 
out of the way, and that it is better to follow the path of 
duty, even though it be rough and hard, and enjoy the 
light of the Father's countenance, than to walk in the 
ways of iniquity, though they appear ever so pleasant. 
Further they learned : Their own weaknesses and the grace 
of Christ, and finally we learn to show our gratitude to 
God for our great deliverance by putting up an inscription 
that others may be kept from the power of evil. " Restore 
unto me the joys of thy salvation and uphold me with Ihy 
free spirit ; then will I teach transgressors thy ways, and 
sinners shall be converted unto thee." 




1 



THE DELECTABLE MOUNTAINS. 



LECTURE XXI. | 

i 

Trial and Comfort. — The Four Shepherds. — The Sleep. — The Conver- 
sation. — The Dead Men. — The Blind Men. — The Door in the side 
of the Hill.— Sight of the Celestial City. 

The last subject to which we attended was the imprison- 
ment of the pilgrims in Doubting Castle, and their deliv- 
erance from the same. In what follows our author observes 
his usual method. You will find on a careful perusal of 
this remarkable book, that one leading object of the writer 
is to describe the trials, both outward and inward, to which 
the christian pilgrim is exposed in passing from the City 
of Destruction to the heavenly Jerusalem ; and never were 
those trials described more to the life by uninspired pen, 
than you will find them in this book. And what fitted 
Bunyan in such a remarkable manner for doing so, was, 
that he had experienced all these trials himself. His vivid 
descriptions are, therefore, but a transcript of his own ex- 
perience. It is his own picture which he draws, without 
the necessity of shading or coloring, or departing from the 
original. Thus let any person read his great work, Grace 

414 



THE DELECTABLE MOUNTAINS. 415 

Abounding, and the account of his trial before Justice Wine- 
gate and consequent imprisonment in Bedford jail, and 
then read the principal scenes of trial through which the 
christian passes in this book; such as his hearkening to 
the counsel of Worldly-wise-Man, on account of which he 
is brought to the foot of the mount that might be touclied 
and that burned with blackness, etc. The scene at the 
Hill of Difficulty — his battle with Apollyon — his passing 
through the Valley of the Shadow of Death — Vanity Fair, 
and his imprisonment in Doubting Castle by Giant De- 
spair. Can it be doubted that all these scenes are faithful 
copies of what he himself passed through ? And it is this 
fact as much as the genius of Bunyan which qualified him 
for writing such a book. As a traveler who has passed 
through a country and seen its rivers, and its mountains, 
and its villages, and been deeply interested in its scenery, is 
better qualified for giving a correct, and natural and vivid 
description of that country, than the man who has his in- 
formation respecting it but at second hand ; so it is the 
man who has passed through the different scenes of chris- 
tian experience, and upon whose heart has been left a deep 
impression of what he has seen, and felt and endured, 
is best qualified for giving a correct description of 
the christian life. And what renders these scenes which 
may be regarded as the principal part of the Pil- 
grim's Progress useful and interesting, is, that they are 
scenes through which the great bulk of Zion's pilgrims 
have to pass. If it was John Bunyan alone that had 
passed through them, then we could on reading them but 
have our wonder excited at what this man endured, or 
the vividness of his descriptions. But what an amount of 



416 LECTUEE XXI. 

interest is it calculated to impart to this book — when the 
young disciple reflects, these are scenes through which I 
may expect to pass before reaching the end of my journey. 
And what an amount of interest is imparted to this book 
in the eyes of the aged disciple, from the fact that he has 
passed through most of these trials already. It is this 
consideration which renders the Pilgrim's Progress such 
an interesting book to the aged experienced christian ; it is 
this which makes the reading of it produce other feelings 
than it is possible that the worldling, or the mere nominal 
professor can have excited in his mind by the perusal of 
it. If this were but taken into consideration it would do 
away with the objection made by silly, ignorant people, 
against public lectures, or explanations of the Pilgrim's 
Progress — that this is putting this book upon an equality 
with the Bible — that it is making of it a text-book of re- 
ligion instead of the Bible. Now, who ever thought of 
such a thing ? The leading design of this book is to pre- 
sent an exhibition of christian experience in the interesting 
form of an allegory. And is it not right to compare this 
delineation of christian experience with the Bible, that 
thus we may judge how far it is correct? Is it not right 
to bring our own experience to this scriptural test ? And 
will not every christian feel an interest in the description 
which this traveler gives of the way? Will he not find 
himself instructed, animated and encouraged? But there 
is another thing to be observed in the experience of the 
christian, and this Bunyan has carefully wrought into his 
book, that is, after trials comes comfort, and this comfort is 
often remarkably adapted to the trial. Thus you will find 
after every trial which he describes his pilgrim as passing, 



THE DELECTABLE MOUNTAINS. 417 

he represents him as enjoying a season of ease and comfort, 
and this serves not only to solace him for the troubles 
through which he has passed, but prepares him for fresh 
trials in time to come. If then Christian and Hopeful 
were lately confined in Doubting Castle, where they were 
exposed to troubles of a distressing nature, they are next 
represented as favored with the highest enjoyments on the 
Delectable Mountains. And I think that this connecting 
of trial and comfort, making one succeed the other, will be 
found scriptural and agreeable to christian experience. As 
the Lord led the children of Israel into a wilderness be- 
fore he brought them into the promised land, so he leads 
the individual through trial before he brings him into 
a state of enjoyment. But there is another part of this 
book no less truthful or interesting, and not much less 
profitable than those we have been noticing : that is the 
different descriptions of characters with which his christian 
pilgrims meet. These are not imaginary characters; they 
represent the very characters to be found in the church 
and in the world to this day. And if we are amused in 
reading the humorous descriptions of these characters 
drawn by the pen of Bunyan, it is just as true that 
we may be much harassed by meeting with these 
men in real life. One of these characters. Ignorance, 
is brought before us at this time. This character 
is brought into notice again, and it is only in sight of 
the Celestial City that he is finally parted with. 

We propose to call your attention to the description of 
ease and comfort which followed the trials of the pilgrims. 
After having made their escape from Doubting Castle, Chris- 
tian and Hopeful are represented as coming next to the 



418 LECTURE XXI. 

Delectable Mountains. And what a change from the one 
place to the other. What a difference between their situation 
when confined within the wall of Doubting Castle and that 
when eating the fruits and drinking of the fountains and 
refreshing themselves with the delights of the Delectable 
Mountains. And yet it is true that as great changes as this 
quickly pass over the christian. This day he may be in a situ- 
ation as painful and as terrifying as that of the pilgrims 
confined under the terror of death within the gloomy 
walls of Doubting Castle. To-morrow he may be at liberty, 
refreshed and rejoicing in hope of the glory of God. And 
should not this thought comfort him in seasons of despon- 
dency and distress, when his soul is cast down Avithin him. 
Hear the confiding hopeful language of the Psalmist : "Why 
art thou cast down, O my soul ? and why art thou disquieted 
in me? Hope thou in God for I shall yet praise him, for 
the help of his countenance." 

But it is time for us to inquire what are we to under- 
stand by the Delectable Mountains? And we reply that 
state of comfort enjoyed by believers after the Lord has 
corrected them for sins and brought them to repentance and 
the lively exercise of faitli. Then he restores to them the 
joys of his salvation, and leads them, as it were, to the top 
of a pleasant mountain from which they see afar off that 
Celestial City, that heavenly home, which is to be their 
everlasting residence. There are a number of things 
brought into the description presented to us here, which 
belong to such a state as this. While the pilgrims are 
refreshed by eating freely of the vineyards, which flourish 
upon these mountains, and drinking of the cooling streams 
which issue forth from their sides, they are represented 



THE DELECTABLE MOUNTAINS. 419 

as leaning upon their staves by which we understand the 
exercise of faith upon the promises, for the enjoyment 
of comfort is never in this life to be separated from the 
exercise of faith, or leaning upon the promises. Rest 
assured that any comfort which is enjoyed apart from this 
is not true comfort, but false and imaginary. The more 
unreservedly the believer leans upon the promises and 
trusts in him, who is the sum and substance of these prom- 
ises, — the Lord Jesus Christ in his atoning blood and 
righteousness — the more genuine is his comfort, the more 
likely is it to be permanent. 

Our author also represents them as meeting with 
Shepherds on these mountains, by whom they are greatly 
benefitted, edified and comforted. By these Shepherds, 
there cannot be a doubt, is to be understood gospel 
ministers, frequently so called in the word of God : " The 
elders, which are among you, I exhort who am also 
an elder, and a witness of the suiferings of Christ, 
and also a partaker of the glory that shall be revealed ; 
feed the flock of God, which is among you, taking the 
oversight thereof, not by constraint, but willingly ; not for 
filthy lucre, but of a ready mind. Neither as being lords 
over God's heritage, but being examples to the flock. And 
when the chief Shepherd shall appear, ye shall receive a 
crown of glory that fadeth not away." It is remarkable 
how frequently in this book "these pilgrims are introduced 
to the acquaintance of Gospel ministers, and represented 
as obtaining great benefits at their hands. And thus it is 
that our author puts honor upon a gospel ministry. He 
knew from his Bible that they are given for the perfecting 
of the saints, for the edifying and upbuilding unto a perfect 



420 LECTURE XXI. 

man, unto the measure of the stature of the fullness of 
Christ. He knew from experience what a benefit they had 
been to himself. Honest, good Mr. Gifford had been the 
means of extricating him from the snares of the devil, and 
establishing him in the faith and imparting to him instruc- 
tion, which had been profitable all along the way. No 
wonder then that he represents his pilgrim as frequently 
receiving similar benefit. And even now, when about to 
describe the high state of spiritual enjoyment, to which a 
believer is admitted upon earth, he represents him as 
profiting greatly by a gospel ministry. For be assured if 
ever it comes to this Avith an individual, that he feels 
himself above being benefitted by a gospel ministry, and 
discards their services, however high the opinion that 
individual may entertain of himself, this conduct alone 
proves, in his case, that he is proud and likely to fall, if he 
has not fallen already, into the snare of the devil. 

These Shepherds are represented as four in number. 
And this idea, no doubt, our author borrowed from the 
book of Revelation, where the living creatures, who doubt- 
less represent ministers of the gospel, are said to be four. 
And as John makes his living creatures resemble four 
different beings, for the purpose of selecting from each of 
them that quality for which it is remarkable, for the 
purpose of setting forth the proper qualifications for a 
gospel minister. The lion for boldness, the eagle for sharp 
sightedness, the ox for laboriousness and a man for ration- 
ality. So, copying no doubt from John, our author gives 
his four Shepherds the names. Knowledge, Experience, 
Watchful and Sincere, in order to set forth what he regards 
as four essential qualifications of a gospel minister. He 



THE DELECTABLE MOUNTAINS. 421 

should be a inau of knowledge, mighty in the Scripture, 
for how should he open up the Scriptures ; how should he 
open up to sinners the imperishable riches of Christ if 
ignorant of these things himself? He should be a man of 
experience. His knowledge must not be confined to his 
head, but operate on his heart. He must have an experi- 
ence of the work of the Spirit of God and of the way 
whereby the Lord leads his j)eople, that he may be able to 
direct sinners to this, as well as to guide those who are in it. 
He should be watchful of the state of his people and of the 
dangers to which they are exposed, that he may be qualified 
to give them warning. And finally he should be sincere 
that thus he may be actuated by zeal for the glory of God 
and an ardent desire for the good of souls, rather than 
taking the oversight of the flock for filthy lucre's sake, or 
like the degenerate sons of Eli seeking the priest's offices 
for handfulls of barley and pieces of silver. 

Under the care of these Shepherds, the pilgrims find 
sheep that are said to belong to Emmanuel and to be of those 
for whom he died. Now, this we think is designed to 
represent to us what is a matter of fact in regard to those, 
who, like these pilgrims, are far advanced upon their 
journey to the Celestial City, and therefore have a much 
higher measure of knowledge and experience than in the 
early stages of their journey. 

Such pei-sons will find the sheep of Christ in other folds 
besides those among whom they have gone out and come 
in and wherever they find those who give evidence that 
they are they for whom Christ died, they ever heartily 
acknowledge such as brethren and wish grace, mercy and 
peace to be witli them. The young convert or the 



422 LECTURE XXI, 

inexperienced christian is apt to be exclusive and to regard 
the sheep of Christ as confined to the particular fold to 
which he belongs. Enlarged experience corrects this mistake. 
He finds that many of his own fold give no evidence that 
they belong to Christ, while in other folds he finds those 
who give every evidence that they are his sheep for whom 
he laid down his life. He can therefore say of such with 
Paul : " And as many as walk according to this rule, 
peace be on them and mercy and upon the Israel of 
God." Our author then goes on to relate the conversation 
which took place between the Shepherds and the pilgrims. 
This conversation is such as should be maintained between 
gospel ministers and private professors, when they meet on 
the way that leadeth to Ziou. It is calculated to promote 
godly edification, to instruct and encourage the pilgrims, 
while at the same time it has a tendency to produce caution 
and jealousy and watchfulness. There is one remark made 
by the Shepherds well worthy of attention : " Few of them 
that begin to come hither, do show their face on these 
mountains." Alas, there is much truth in this. We see 
it even in these peaceable times, but it is still more manifest 
in suffering times. Many set out and manifest much ardor 
and zeal at setting out; but turn back and fall away long 
before they have become confirmed, established christians. 
They either sink down into utter insignificancy in the church 
of Christ, or else abandon even the outward form and 
profession of religion. 

After the Shepherds have conversed some with the pil- 
grims they conclude to show them some wonders; and 
although these things are called wonders, they are to be 
regarded as highly instructive. And in representing these 



THE DELECTABLK MOUNTAINS. 423 

lessons as coming to the pilgrims through the Shepherds, 
our author designs to give us his views of a gospel min- 
istry — that the Spirit of God makes use of it for doctrine, 
reproof, &c. 

The first lesson it is likely was taught by the shepherd 
whose name was Knowledge and the design of it is to 
instruct them in the fearful danger of erring from the 
truth. The Shepherds lead them up to the top of a hill 
called Error, and although the side up which they ascended 
presented a gentle acclivity, yet when they came up to 
the top they saw that the other side of the hill was 
exceedingly precipitous. So that a person standing upon 
the top was in danger of falling, and if he fell he was 
certain to be dashed to pieces. And accordingly the 
pilgrims looking toward the bottom saw a number of men 
who had thus fallen, among whom the Shepherds tell 
them are Hymen i us and Philetus, who have been left 
unburied, for an example to others to take heed how they 
clamber too high or come too near the brink of the moun- 
tains. So if men give up with the light of Gocl's word, 
they are likely to advance on gradually from one error to 
another, until at length they take the last fatal plunge by 
embracing some damnable heresy like that of Hymenius 
and Philetus. These men lie, as it were, unburied to be a 
warning to us of the danger of tampering with the truth 
of God. They, it is likely, commenced with something 
comparatively small, then they passed on from one degree 
to another, until finally they were guilty of the grossest 
-ins and suffered the penalty. It is a most mistaken notion 
entertained by some that error is harmless, or that it can 
be embraced without danger. It can never be harmless to 



424 LECTURE XXI. 

reject the truth of God and hearken to the father of lies, 
and although some errors may be consistent with a state of 
salvation, let us take heed that these may lead on to some- 
thing more serious until at length the Lord and Master 
is denied. The second lesson was taught by the shepherd 
called Experience, and the design of it is to teach the 
pilgrims caution. They are led to the top of another hill 
named Caution, from whence they see a number of blind 
men wandering up and down among the tombs, continually 
stumbling upon the stones, yet unable to extricate them- 
selves. These, one of the Shepherds tells them, are men 
who had set out on their pilgrimage as well as they and had 
advanced with a considerable distance; but at length 
because they found the way rough, had turned out of the 
way and so were taken by Giant Despair, who after con- 
fining them in Doubting Castle, at last put out their eyes 
and placed them among those tombs where they are wan- 
dering. Now it is easy to see what is designed by this. 
It is to represent the end of many a carnal professor. 
They set out and pursue the way for some time, until at 
length some unexpected difficulty comes to be encountered. 
To escape this they turn out of the way and make some 
sinful compliance. This produces great distress of mind 
and instead of being brought to godly sorrow for sin, in 
order to escape from this distress of mind they desperately 
endeavor to disbelieve and pervert everything they have 
learned on the subject of religion. Thus their eyes are 
put out and they wander in darkness among those who are 
dead in sin. There is something very affecting related of 
Christian and Hopeful at the close of this. It is stated 
that "Christian and Hopeful looked upon one another with 



THE DELECTABLE MOUNTAINS. 425 

tears gushing out but yet said nothing to the Shepherds." 
Here you have an instance of the power of the Word of 
God to find out the sinner. When the gospel minister 
rightly divides the Word of God, he may know nothing 
of the cases of many whom he addresses, but yet their 
hearts and their consciences are made bare. It seems as if 
the preacher was acquainted with their whole past history 
and could see the thoughts and feelings of their inmost 
souls. 

The third lesson was no doubt taught by the shepherd 
called Sincere, and the design of it is to warn them against 
hypocrisy. He leads them to a place in a bottom where there 
was a door in the side of a hill. It was very dark inside, 
and on listening they heard a doleful sound as of some 
tormented. On asking what this meant, they were in- 
formed that it was a by-way to hell, a way that hypocrites 
go in at. Now it is easy to see what is represented by 
this — persons who set out upon a pilgrimage, but acting a 
hypocritical part all their lives, enter in, as it were, by a 
secret and unseen door into hell. They know not that 
they are going thither, on the contrary, they are sure of 
heaven. Nor do their friends or acquaintances think they 
are going thither when they die ; but on the contrary 
expect they have entered in by the gate into the Celestial 
City. Thus, as one has said about such : " All they get 
from a profession of religion is to go quietly and softly to 
liell without knowing it." It appears that the pilgrims 
paid marked attention to this case. They said one to 
another : " We have need to cry to the strong for help." 
To which the Shepherds added : "Aye, and you will have 
need to use it when you have it, too." And it is certain 



426 LECTURE XXI. 

that the miserable end of hypocrites after all the lengths 
they may go in religion is calculated to teach the true peo- 
ple of God a lesson of the highest importance — distrust in 
themselves and their constant need of grace and strength 
from on high, that they fall not after the same example of 
unbelief. 

The fourth lesson was no doubt taught by the Shepherd 
whose name was Watchful. They were taken to the top 
of a hill called Clear, and a glass was j)ut into their 
hands that through it they might get a sight of the gates 
of the Celestial City. When they attempted looking 
through this glass, the remembrance of what they had last 
seen, viz. : the end of hypocrites — caused their hands to 
shake in such a manner that they could not steadily look 
through the glass. They thought, however, that they saw 
something like the gate and some of the glory of the place. 
Now it is not difficult we think to see what is designed to 
be represented by this. These are foretastes or fore-views of 
future glory which the Lord is sometimes pleased to vouch 
to his people upon earth. The perspective glass put into 
their hands, doubtless means failh ; for it is only by faith 
that the believer can see anything of heaven, or rejoice in 
the hope of eternal life. And as the Shepherds are repre- 
sented as putting this perspective glass into their hands, 
our author designs by this to convey the idea, that it is 
when attending on the ministry of the word or remember- 
ing what they have heard under the ministry of the word, 
that the Spirit of God grants them a view of the heavenly 
glory. And he grants it for the purpose of comforting 
and establishing them in the faith, so that their hearts may 
be weaned from the world and set upon things above, that 



THE DELECTABLE MOUNTAINS. 427 

ft 

they may be animated iu duty and strengthened against 
temptation and quickened in preparation for the heavenly 
glory. It may be pro})er to remark tliat all such views 
are but imperfect ; the pilgrims therefore are represented 
as seeing only something like the gate and some of the glory 
of the place. How true is this! The believer like Moses 
may be carried up into the mountains and the goodness of 
God made to pass before him, but how different will he 
find Heaven to be when he enters it ! How far beyond 
his highest expectation ! Such views also are but few and 
transitory in the life of the believer. He is but seldom 
carried up to the hill Clear. He spends most of his life 
amidst the mists and darkness of the valley. Generally in 
the midst of some great difficulty or trial these views are 
given us. There was one thing further worthy of notice 
in the description of the trembling, shaking of hand in con- 
sequence of remembering the hypocrites' end. This is also 
intended to represent a great truth — that while the considera- 
tion of the end of the hypocrite may be useful in exciting 
jealousy and caution of ourselves, yet it sometimes casts down 
and engenders fears which interfere very seriously with the 
joyful anticipations of our future inheritance. 

" God is our refuge and strength ; a very present help in 
trouble." 




IGNORANCE, LITTLE-FAITH AND 
TURN-AWAY. 



LECTURE XXII. 



Pilgrims meet Ignorance. — The man turned back to Perdition. — Turn- 
Away. — Little-Faith. — His experience with the three robbers. — Res- 
cued by Great-Grace. — Little-Faith's Misfortune. — Christian and 
Means taken for crossing the ground in safety. 

This book possesses one quality which, while it proves 
the genius of the writer, excites a most happy influence 
upon its readers, and prevents them from becoming 
fatigued and keeps up their interest in it to the end. I 
refer to its pleasing variety. Instead of being wearied 
with a dull monotony, you find yourself in reading this 
book like a traveler passing through a country of surpass- 
ing beauty and ever varying scenery. He has scarcely 
time to admire the beauty and grandeur of one scene until 
another opens to his view, differing from the last in other 
characters of beauty, and then another and another until 
he comes to the last and then his only regret is that his 
journey is ended. And so it is in reading this book. There 

428 



IGNORANCE, LITTI.E-FAITH AND TURN-AWAY. 429 

is not a scene tlirough which the reader is condiicted that 
does not possess some striking beauty, while each scene 
differs from the last, and thus from the beginning to the 
end of the book he is constantly passing through scenes of 
ever varying beauty. We remarked in our introduction 
to the last lecture that one leading design of this book is 
to represent the trials of the christian life. These of them- 
selves furnish a great variety. This variety becomes 
heightened when our author connects these trials with the 
comforts which follow. And then in addition to all there 
is another feature of the book which adds to its variety, 
that is, the different characters which our pilgrims meet 
with on their journey. These characters are drawn to the 
life. You can hardly help, when reading them, but be 
reminded of some persons whom you have seen as you 
passed along the journey of life. Obstinate aud Pliable 
and By-Ends and Talkative and Hold-the- World aud Save- 
All. These are not mere creatures of fancy, but men with 
whom Bunyan was acquainted and whose characters he had 
carefully studied, and the generation of them has not died 
out, for they are all to be met with at the present day. 

In the passage to which our attention is to be called, these 
characters are introduced. Ignorance, Turn-Away, and 
Little-Faith. And you will easily see the propriety of 
grouping these three characters together for the purpose of 
setting off more distinctly the differences between them. 

Little- Faith might seem in his own eyes, and perhaps in 
the eyes of others, no better than Ignorance and Turn- 
Away, but he is here shown, notwithstanding his own 
infirmities, to be a very different character. And Igno- 
( ranee might seem a much better character than Turn-Away, 



430 LECTURE XXII. 



H 



from the fact that he does not forsake the way to the last, 
but keeps ahead of these pilgrims and passes the river 
before them without much difficulty ; yet he is here shown 
to be no better and no safer than Turn-Away. These 
things, however, will be brought forth when we come to 
consider the description here given of these characters. 
After the pilgrims have been refreshed and entertained by 
the Shepherds for a time upon the Delectable Mountains, 
they have to descend and again resume the trials and 
difficulties of the way. For it will be found true in chris- 
tian experience, that such seasons of enlargement and 
spiritual enjoyment as are represented by the pilgrims upon 
the Delectable Mountains, are generally of but short? 
duration. It is not until the christian pilgrim stands 
upon Mount Zion in company with the general assembly and 
the saints of the first-born, that his comforts will be unin- 
terrupted and his trials at an end. On parting with the 
Shepherds, one of them gave them a note of the way. An- 
other bid them beware of the Flatterer. The third bid them 
take heed that they sleep not upon the Enchanted Ground. 
The fourth bid them God-speed. The propriety of this 
advice will appear as we proceed. After the pilgrims had 
descended from the mountain, along the highway toward 
the Celestial City, there came into the way, on the left 
hand, a crooked, little lane from the country of Conceit, 
Here it was, our pilgrims met with Ignorance, who, on 
being questioned, said he was born in the country to the 
left. That he was going to the Celestial City and hoped 
to get in at the gate as other good people do. On being 
further asked what he had to show at the gate to gain him 
admittance, he replied: "I know my Lord's will and have 



IGNORANCE, LITTLE-FAITH AND TURN-AWAY. 431 

beeu a good liver. I pay every man his own. I pray, fast, 
pay tithes, and give alms and have left .my country for 
whither I am going." This man Ignorance is designed to 
represent a large class to be found in every country favored 
with the light of the gospel. They expect to get to 
Heaven by an outward formality and attention to the 
externals of religion, and observing the religion of the 
generality around them. Now, such persons may be called 
ignorant. Not that they are such in common affairs or 
knowledge of this life. In everything which concerns the 
making of money and perhaps art and science and philos- 
ophy they maybe shrewd, active and intelligent. But it is in 
regard to the Bible plan of salvation they are ignorant. There 
are two points lying at the foundation of the christian 
religion and of these points they are utterly ignorant. The one 
is our entire depravity by nature. The other is salvation to 
the sinner solely through the righteousness of Christ. There 
is also a third point in which they are ignorant, that is the 
necessity of conversion by the gracious influences of the 
Holy Spirit before we can get into the way that leadeth to 
life. When, therefore. Christian objects to Ignorance that 
I he had not entered by the Wicket Gate, he advised him in 
return to follow the religion of his country, and he will do 
the same and all will be well with him. What an exact 
and correct description this gives of formalists and legalists. 
What a dependence do such men seem to place upon the fact 
that they follow the religion of their fathers and therefore 
all will be well with them. The christian entertains a 
hope founded upon the Word of God ; but that of the 
formalist is that he is following the religion of his fathers. 
After giving Christian this advice, Ignorance acknowledges 



432 LECTURE XXII. 



1 



that no man in his parts knew the way to the Wicket Gate. 
This will appear manifest when you consider that he was 
from the country of Conceit. We may all indeed be said 
to be born in the country of Conceit, for we all naturally 
have a high opinion of ourselves and hence turn away with 
contempt from the humiliating doctrines of human de- 
pravity and salvation through imparted righteousness and 
the new birth. And as long as a man remains a citizen 
of that country, he of course remains ignorant of the 
necessity of conversion by the gracious influence of the 
Holy Spirit. And it is amazing to think how many i 
formalists are to be found, not only in churches adopting 
a legal creed, but even in evangelical churches. It is amazing 
how men can have the Bible in their homes and hear the 
doctrines of the new birth and faith in Christ preached in 
their synagogues every day, and yet have scarcely an idea 
of these doctrines, but cling to the notion of salvation 
through outward morality and attending upon a set of 
outward forms. 

After having had this short conversation with Ig- 
norance, our pilgrims concluded to leave him at present 
and if at any future time they have an opportunity 
of dropping a word to him they will do it. And this 
is doubtless the best way to take with such men. " Seest 
thou a man wise in his own conceit, there is more hope for 
a fool than of him." To enter into a protracted argument 
with such a man would be of no use. It would only con- 
firm him in his foolish notions ; but if we can get an 
opportunity of dropping a pointed word by way of instruc- 
tion or rebuke, it may be of some avail and we have at 
least discharged our duty thereby. You will find then 



IGNOEANCE, LITTLE-FAITH AND TURN-AWAY. 433 

that our pilgrims came across Ignorance again and if the 
conversation did not profit him, it will be found very prof- 
itable to us in pointing out the difference between evangelical 
Bible religion and the religion of the ignorant formalist. 
After parting with Ignorance, he still continued on in the 
way. The next character introduced is that of one turned 
back to perdition. The design of our brother iu presenting 
these two characters in connection is to prevent a mistake 
into which we may be in danger of falling. When we see 
one apostatizing and another visibly holding on the way, 
we are apt to think that surely the latter is in a more 
hopeful condition than the former. This, however, may 
be a mistake ; both may be iu the broad way and the only 
difference between them is, that the one goes to hell more 
speedily than the other. But let me ask your attention to 
the character of Turn- A way. 

After our pilgrims had left Ignorance, they entered into 
a very dark land. Here they met a man in the charge of 
seven wicked spirits, who had bound him with seven strong 
cords, and were carrying him thus bound to cast him into 
Tophet, by the door they had seen on the side of the hill. 
The pilgrims were much affected and trembled at this 
sight ; yet being desirous to know who this man was, they 
found out with some difficulty, for the man hung his head, 
(being unwilling that he should be recognized by them,) 
that he was one Turn-Away, from the town of Apostasy. 
Of this they became certain after he was past from a paper 
on his back, with this inscription : " Wanton professor and 
damnable apostate." It will not be difficult we think to 
see what is designed to be represented by this. The dark 

lane through which the pilgrims are passing when they 

19 



434 LECTURE XXII. 

meet with this man is representative of a time of prevail- 
ing iniquity or suffering for righteousness' sake in the 
church of God. Now such a time as this is calculated to 
develop the true' character of professors and prove what is 
in them. And there is one class in the church, who 
although they profess religion, never possessed it. Such 
men in a time of peace might have continued among the_ 
people of God to the end ; but now they find religion 
unfashionable or they are called upon to suffer something 
on account of it, and begin to manifest their true 
character. Some sinful compliance is made and they 
finally give loose reins to their corruptions and commit sin 
with greediness and make open apostasy from the church 
and cause of Christ. And no wonder that such men are 
represented here as led away by seven devils, bound by 
seven cords, to the pit of hell, for of all men their condi- 
tion appears to be the most hopeless. As the apostle says : 
" If through the knowledge of the Lord and Saviour Jesus 
Christ they are again entangled therein and overcome, the 
latter end is worse with them than the beginning." When 
we see such cases as these, like Christian and Hopeful, 
they should make us tremble. They should lead us to 
examine ourselves thoroughly that we may see whether we 
are the subjects of a work of grace. They should lead 
us to be watchful against all sinful compliances, especially 
in a time of great temptation. Cry with the Psalmist: 
" Hold up my goings, so shall I be in peace." There is 
one thing very natural in the description of this character 
— he hung his head, being ashamed to be seen by his former 
associates. And such apostates do quail in the presence of 
the godly when their hypocrisy is exposed and brought to 
the light. 



IGNORANCE, LITTLE-FAITH AND TURN-AWAY. 435 

The next character introduced by our author is Little- 
Faith. His design in bringing hira forward here, is to 
distinguish between tlie man who is indicated by this name 
and Ignorance and Turn- A. way, whom he resembles in 
some points ; so that to others, and especially to himself, 
he ap])ears at times as one of them. In order to give us a 
variety, this character is not introduced as if met by 
Chi'istian and Hopeful, but in a conversation which takes 
place between them. This Little-Faith, it appears, was a 
good man, and from the town of Sincere. Proceeding on 
his pilgrimage when he came to that dark lane, he fell 
asleep ; and here just as he was awaking he was set upon 
by three robbers, named Faint-Heart, Mistrust and Guilt. 
Their treatment of him is then described as well as his 
deliverance out of their hands. Now by Little-Faith here 
we are to understand, as the name imports, a class in the 
visible church who have but a small measure of faith — 
that, however, is genuine. Such persons are therefore 
regarded and are in union with the Lord Jesus Christ, and 
he has engaged to help them even to the end. The place 
where the calamity befalls this man is called Dead Man's 
Lane, by which we understand a time of persecution. 
Now, although every true believer is kept from drawing 
back to perdition, yet those who are weak in faith, being 
faint-hearted, may at such a time be betrayed into sinful 
compliances or negligence — they lie down to sleep when 
they have need to watch and be sober. They conceal their 
profession, become negligent in duty, and act con- 
trary to their consciences, and thus contract guilt. This 
we think is what is meant by our author when he repre- 
sents Faint-Heart threatening. Mistrust plundering and 



436 LECTURE XXII. 

Guilt felling him to the earth. For the result of this 
sleeping in perilous times, or becoming remiss in duty 
or making sinful compliances is to bring guilt upon the 
conscience and beat down a man's hopes, so that he despairs 
even of life, having the sentence of death within himself. 
While Little-Faith was in this deplorable situation, a cer- 
tain character is represented as approaching named Great- 
Grace, from whose presence Faint-Heart and Mistrust and 
Guilt flee away. Now by this man is, we think, to be 
understood eminent ministers and believers, who having 
stood their ground in times of persecution, come forward 
and in the spirit of meekness endeavor to raise up and 
encourage those that have fallen. Thus the Saviour raised 
up the fallen Peter, and thus his followers will have com- 
passion on the ignorant and on tliem that are out of the 
way. The two pilgrims next enter upon a very interesting 
conversation respecting the history of Little-Faith. Hope- 
ful inquires if the thieves had taken from him all that 
he had. To this it was replied: no; there were two things 
they did not get from him — his jewels, and his certificate, 
by which he was to receive admission at the Celestial Gate. 
But though he kejit these, his state ever after was uncom- 
fortable. All his ready money being gone, he went 
hungry and was often in great straits upon the journey. 
Neither did he derive the comfort he might from the 
possession of his certificate. He forgot it entirely a great 
part of the time and if now and then a ray of comfort 
beamed upon his mind, it was soon dispelled by the painful 
thought of his loss. He breathed out his sorrowful com- 
plaints as he proceeded and told %vhat had befallen him to 
all he met, recounting minutely where he was robbed and 



IGNORANCE, LITTLE-FAITH AND TURN-AWAY. 437 

how, what he had lost, how he was wounded and hardly 
escaped with his life. But what is veiy remarkable about 
this man, although he had to go in such distress, yet go on 
he did. The thought of turning back seems not to have 
entered his mind, or if it did he gave it no entertainment. 
Now it will not be difficult, wc think, to see what is 
designed by this, and it is well worthy of attention. Per- 
sons who have had but little faith may, in a time of 
abounding iniquity or sore trial make some sinful compli- 
ances on account of which they become faint-hearted and 
mistrustful and overwhelmed by a sense of guilt, and 
thus robbed of all their present comfort. But their jewels 
— the hidden man of the heart, the unsearchable riches of 
Christ, and their certificate — that is their title to heaven, 
they cannot lose. " For," says the apostle, addressing 
every grade of believers, "ye are dead and your life is hid 
with Christ in God." Jesus Christ will take care of that 
man, though he cannot take care of himself. By the 
instrumentality of some minister or pious friend he will 
set him again upon his feet and cause him to walk in the 
paths of righteousness. But mark the result : that man 
loses his comfort, he has to walk in darkness and has no 
light ; he cannot see his Saviour ; he cannot see his title to 
heaven any more. And yet, notwithstanding this, he can- 
not think of turning back. The language of his soul is : 
"Lord, to whom shall we go? Thou hast the words of 
eternal life." Christ and the Holy Spirit and heaven are 
dearer to him than thousands of gold and silver. And 
amidst all his gloom and depression, a ray of heavenly comfort 
occasionally breaks in upon his soul, Avhich he would not 
part with for all the glittering toys of this present world. 



438 LECTURE XXII. 

On Hopeful expressing his surprise that Little-Faith did 
not sell his jewels in order to obtain present life, Christian 
sharply rebuked him, chiefly on the grounds that Little- 
Faith knew that without his jewels he could not be admitted 
into the Celestial City. And this is a very noticeable trait | 
of character in that class represented by Little-Faith. 
They may become sleepy and slothful in times of danger 
and they may make sinful compliances for a time on 
account of which they may be cast down and overwhelmed 
under a load of guilt ; but still they cannot deliberately 
think of parting with Christ and the hope of eternal life. 
When that thought presents itself to their minds they seem 
like a person standing upon the edge of a fearful precipice 
— a step forward and they know for certain that they 
will be dashed to pieces. It is very affecting in reading 
" Grace Abounding " to see the anguish and suffering 
endured by Bunyan, when the enemy of souls attacked him 
with that fiery dart: "Sell Christ! sell Christ!" And 
when at one time he thought he had complied, the thought 
almost drove him to despair, thus testifying that the love 
of Christ was i^redominant and supreme in his heart. On 
returning this answer to Hopeful, that Little-Faith could 
not be brought to think of parting with his jewels, he 
brings forward the case of Esau, who for a mess of pottage 
sold his birthright. That birthright, says he, was his 
greatest jewel, and if he, why might not Little-Faith do 
the same? This question affords Christian an opportunity | 
of pointing out the difference between carnal professors ! 
and those who have weak faith. Esau's birthright, which 
he sold, was not grace : Little-Faith's jewels were such. j 
Esau was under the influence of his fleshly appetites — he 



IGNORANCE, LITTLE-FAITH AND TURN-AWAY, 439 

could see uo further than the satisfying of his lusts, but 
Little-Faith was not so. He had but a Utile faith, yet that 
led him to see and prize his jewel above all price. Chris- 
tian remarks further : " You read not anywhere that Esau 
had faith — no; not so much as a little; therefore no 
marvel if, when the flesh only bears sway, (as it will in that 
man where no faith is to resist) if he sell his birthright 
and his soul and all, and that to the devil of hell." He then 
goes on to state by means of homely but striking illustrations, 
how impossible it was for Little-Faith to act in such a 
manner as this. Little as his faith was, it led him to prize 
heavenly things and to look with a holy contempt upon 
all earthly things as a compensation for the heavenly 
riches. " Will a man," says he, " give a penny to fill his 
belly with hay, or can you persuade the turtle dove to live 
upon carrion like the crow? So equally out of the ques- 
tion is it for the man who has faith, saving faith, deliber- 
ately to barter away heavenly riches for present enjoyment." 
Hopeful confesses his mistake and next intimates his 
belief that the thieves which set upon Little-Faith were 
only cowards, and from the manner in which he speaks of 
them, he seems under the impression if he had been in his 
place he would have acted very differently. In reply to 
this Christian gives him a warning which all have need 
to take to themselves — to be cautious how they speak about 
the easiness of overcoming temptation until once tried. 
Christian then goes on to tell him that he had been tried 
himself, and he speaks from experience when he said : no 
man knows the dreadful nature of a spiritual conflict but 
he who has himself been in the battle. 



440 LECTURE XXII. 

There is another thiug which Christian tells Hopeful is 
carefully to be considered : that is the difference between 
being one of the King's subjects and the King's champion. 
Every believer is one of the King's subjects, but not one 
of his champions. None are his champions but the strong 
in faith, and it would be as vain for every child to think 
that he could kill a Goliah like David, or for a man to put 
forth the strength of an ox, as for a weak believer to think 
that he could boldly face all dangers and thus act as the 
King's champion. The King, therefore, in compassion to 
such, does not put them in the fore-part of the battle ; and 
when they are cast down and wounded, he mercifully comes 
and picks them up and cares for them. 

But lest it might be thought from this that those who 
have great faith or great grace are certain to come off victo- 
rious in the battle, our author makes Christian correct this 
mistake. On Hopeful expressing a wish that it had been 
Great-Grace these rogues attacked and not Little-Faith, as 
in that case it was certain he would have obtained the victory 
over them. Christian informs him that this was not the 
case — that whoso looked upon the face of Great-Grace 
would see from the scars which he bore that he had often 
been sorely put to in the conflict. It is easy to see the 
truth conveyed by this : that even persons of great grace 
may find it hard work to endure the spiritual conflict. 
And in proof of this he refers to scriptural examples — men 
who might be called great in grace and great in faith. 
First he refers to Paul, who said : " I despaired even of 
life." Then he refers to David, Haman, Hezekiah, and 
lastly to Peter, who was made so faint-hearted that he was 
afraid of a poor weak girl. Having mentioned these 



IGNORANCE, LITl'LE-FAITH AND TURN-AWAY. 441 

cases, Christian takes occasion to tender some good advice 
to his companion, which he took to himself — advice to 
which it is of vast importance for us all to attend : what 
good and wholesome advice is this : never desire to meet 
with an enemy ; be not confident in your own strength ; 
remember Peter, what confidence, and what a fall. That 
case happened for an example, and it is Avritten for our 
admonition. It says to us : " Let him that thinketh he 
standeth take heed lest he fall." 

He next advises Hopeful that there are two things 
especially needful to resist all attacks : 

I. To go out harnessed, and above all things to have 
on the shield of faith. 

II. That we desire a convoy of the king ; yea, that he 
will go with us himself. David and Moses were made to 
rejoice in the presence of their God and with his help 
there is no need of fear, even though the thousands come 
against us. 

In conclusion we would only say : Beware of the char- 
acter of Ignorance. Seek the teachings of the Holy 
Spirit. Unless you are taught, you will not l)e able to 
withstand the fiery darts of the wicked. Yea ; you will 
not be rid of the depravity that destroys; you will not see 
salvation through the righteousness of Christ. 

Beware of the character of Turn-Away. Avoid com- 
pliance in sinful times; yet think not that every one who 
makes such compliances at such a time is entirely graceless ; 
he may have little faith. Be sure this will rob you of 
your comfort. Perhaps some, even now, are grieving over 
i the loss of spiritual joys ; but do not be discouraged. 



442 LECTURE XXII. 



^ 



While Turn- A way reached Destruction, Little-Faith will 

reach the Celestial City. God looks not so much at the 

quantity as the quality of our faith. 

" Poor Little-Faith ! hast been among the thieves ? 
Wast robb'd ? remember this, whoso believes, 
And get more faith : then shall your victors be 
Over ten thousand — else scarce over three." 






THE FLATTERER. THE ATHEIST AND 
ENCHANTED GROUND. 



LECTURE XXIII. 



Peculiar dangers arising from Flattery. — Different forms of Flattery. — 
The Shining One. — Punishment inflicted. — Meet Atheist. — Conversa- 
tion. — Two classes of Scoffers. — Enchanted Ground. — Means taken 
for crossing this ground in safety. 

You will remember in parting with the Shepherds, one 
piece of advice they gave the pilgrim-s was, Beware of the 
flatterers. Tiiey were now far advanced on their way to 
the Celestial City. The position which they occupied is 
designed to represent the advanced christian. His knowl- 
edge of the Word of God is enlarged. He has an accurate 
acquaintance with the temptations and trials of the chris- 
tian life. He knows the wiles of the adversary and those 
Avho lie in wait to deceive. The consequence is that he can 
no longer be imposed upon by the wiles of the devil. 
Temptations with which he would once have parleyed, if not 
complied, are now rejected with decision, so tiiat Satan 
ceases to bring them forward any longer, through hope- 

443 



444 LECTURE XXIII. 

fulness of succeeding by means of them. But there is one 
source of danger from which the christian, in his most 
advanced state, never gets entirely free, and that is from 
flattery. There are in the hearts of the best the remains 
of corruption, and while corruption remains in the heart, 
it is susceptible of flattery ; that corruption will take with 
the flattery and become pufl^ed up with pride and conceit 
by means of flattery. And the christian by giving heed 
to flattery may be turned as completely out of the 
way as if he complied with temptation in some of its more 
gross forms. It is with propriety, therefore, that our 
author represents the Shepherds as giving this advice to the 
pilgrims, while they say nothing of the dangers encoun- 
tered in the former part of the way, Beware of the 
Flatterer. This is advice suited to the christian in the 
most advanced stage of his journey. Indeed, all the other 
things which they say to them must be regarded in the 
same light. The christian in his most advanced state must 
take heed of the Word of God and he must be careful not 
to sleep upon Enchanted Ground, and he must set a proper 
value upon the prayers and good wishes of his fellow 
christians. You will see then that our author, with his 
usual discrimination, brings this forward as the last case 
of the pilgrims wandering out of the way. They met, 
indeed, with other temptations before they came to the 
gates of the Celestial City, but none other succeeded against 
them. They had scarcely the least difficulty in resisting 
them. But the Flatterer leads them completely out of the 
way, and leaves them entangled in a net from which they 
are only delivered by one of the Shining Ones. Now there 
is a great deal of truth in all this. There is a most 



FLATTERER — ATHEIST — ENCHANTED GROUND. 445 

important lesson to be learned here. Not only are young 
christians susceptible of flattery and in danger of being 
injured by flattery, but this is the case also with the most 
advanced christians. If worldly men can be flattered by 
their wealth and talents and reputation, the advanced 
christian may be flattered by his knowledge and gifts, and 
even his very graces and the favors which God has done 
to his soul. And we have often wondered to see men 
giving every evidence, not only of grace, but of an 
advanced state of grace, and yet how susceptible were they 
of flattery. This, in fact, may be regarded as the besetting- 
sin of the advanced christian. So that we would apply 
the words of the apostle James here : If any man can 
resist flattery and apprehend his dangers from every species 
of flattery, " the same is a perfect man and able to bridle the 
whole body." After the pilgrims had finished their conver- 
sation about Little-Faith, they went on till they came to a 
place where the road before them branched into two, and 
they were at a loss which to take. Now was the time to 
have taken out the note of the way given them by the 
Shepherds and they could soon have ascertained from this 
which was the right way. Instead of this, however, they 
stand considering, and while doing so, a person really dark, 
but whose darkness was covered over with a light garment, 
came to them and said: "Follow me, I am going to the 
Celestial City." Without stopping either to reflect or 
examine their note of the way, they followed him the way 
that here came into the road. They had not proceeded far 
before it began to deviate more and more from the right 
way, until at last they were turned completely around, 
having their back to the Celestial City. Still they 



446 LECTUEE XXIII. 

followed their deceitful guide until, at length, their feet 
became entangled in a net, so that they could neither get 
back nor advance forward. Then the white garment fell 
off their conductor and they saw what he truly was, when 
it was too late, for they were left crying in distress and 
could not get out. Let us now endeavor to ascertain what 
we are to understand by this. 

Our author, we think, must design to represent the 
Flatterer, in this case, as a bad man — wearing, however, a 
cloak of sanctity — making high pretensions to religion and 
piety. For it was this which deceived the pilgrims. Had 
the man appeared in his native blackness and deformity, 
they would never have thought of following him ; but 
wearing a very light robe, they judged that the man was 
Avhat he outwardly appeared to be. And in this way true 
christians are in danger of being imposed upon. If the 
emissary of Satan appears to them in his true color, they 
would avoid him and have nothing to do with him ; but 
if he appears under the garb of piety, if he sets himself 
forth as having made the highest attainments and capable 
of showing them a more excellent way than that which 
they have yet learned, there is danger that they may be 
imposed upon and led from the right way by the fair 
speeches and high pretensions of such men. This part of 
the description our author doubtless borrowed from Paul : 
" For such are false apostles, deceitful workers, transform- 
ing themselves into the apostles of Christ. And no marvel, 
for Satan himself is transformed into an angel of light. 
Therefore, it is no great thing if his ministers also be 
transformed as the ministers of righteousness." And in 
agreeableness to the language of Paul, we think that our 



FLATTERER — ATHEIST — ENCHANTED GROUND. 447 

author must design that this man should be understood not 
as a private professor, but a public teacher, a man who 
sets up to be a leader of others in the way. It will be 
found invariably the case, we believe, that those false 
apostles ma} have the name Flatterer given them ; 
for they bring systems and doctrines calculated to flatter 
human nature. Not only so, but they become adepts 
in the art of flattery. They study the disposition and 
tastes and wishes of their hearers, and are careful to keep 
back anything calculated to give offense and to bring 
forward what they know to be best calculated to flatter their 
hearers and Avork upon their pride and self-conceit, and 
thus by good words and fair speeches they pervert the 
hearts of the simple. 

But respect to the advanced state of these pilgrims will 
not permit us to understand our author as meaning such 
teachers as bring some gross system of flattery ; such as 
that of those who deny the Divinity and atonement of our 
blessed Saviour, and thus virtually proclaim that every man 
may be his own saviour. Such doctrine is indeed very 
flattering to human nature ; but the pilgrim christian will 
reject it with abhorrence. Nor can he mean such as talk 
about the goodness of the heart of man and the dignity of 
human nature ; or who bring forward plausible arguments 
to prove that the will is as much in favor of the good as 
the evil. This is also a very flattering doctrine; but the 
advanced christian cannot be imposed upon by it, he has the 
proof in himself; the whole experience of his past life 
has been furnishing him with proof that it is false. Nor 
can he mean such as preach salvation by works, either in 
whole or in part. It is indeed very flattering to be told 



448 LECTURE XXIII. 

that we can take ourselves to heaven by a righteousness of 
our own. That Christ has done so much for us, if we will 
only do the balance, we shall be saved. Or, that baptism 
brings us into a state of grace, and by partaking of bap- 
tism and observing the rites of the church, we continue in 
that state and by doing just as the church bids us, Ave are 
sure of heaven at last. These are very flattering doctrines, 
but the advanced christian is in no danger of being led out 
of the way by them. 

He knows that there is but one foundation — but one 
way under heaven whereby he can be saved, and that 
through Jesus Christ, him crucified and apprehended by a 
living faith. The man who brings any other doctrine 
ajjpears in his eyes without any disguise as an emissary of 
Satan. Nor finally can he mean such as would overthrow 
the order established by Christ in his church. This can 
be presented as a very flattering doctrine. So it was pre- 
sented by Korah. The Lord's people are holy, every one 
of them, and you Moses and Aaron take too much upon 
yourselves — so speaks the flatterer. Every christian ought 
to be a preacher of the gospel. There should be no such 
thing as a class of preachers distinct from the people. It 
is a usurpation of the rights of the people. But the 
confirmed christian cannot listen a moment to such gross 
flattery as this. He knows that the ministry is appointed 
by Christ for the edifying of his body, the church. He 
knows that he himself has been greatly benefitted by this 
ordinance. He has been warned and instructed and 
comforted, and withal he knows that men who bring 
such a doctrine are deceivers. That instead of aiming at 
elevating the people and being actuated by a regard to the 



FLATTERER — ATHEIST — ENCHANTED GROUND. 449 

people, they but aim at the attainment of the usurped 
authority over them. They are men of whom Paul 
speaks : " Men of corrupt minds, speaking perverse things 
to draw away disciples after them." 

Buuyan cannot evidently mean any such gross flatter- 
ers as these; but one of a more subtile and refiued 
nature and therefore capable of imposing upon more 
advanced christians. And unhappily there are many of 
this kind of flatterers, of whom every one who desires 
the preservation of his spiritual peace and that he may 
reach heaven at the last ought to beware. The class of 
flatterers then intended by our author is, we think, this : 
Men who preach nothing but the truth. Thus perhaps, 
they dwell upon the promises, privileges and consolations 
of the gospel, but say scarcely ever a word concerning the 
character of those to whom they belong. Or, they give an 
undue place to the doctrines of the gospel, while they 
scarcely ever say a word upon experimental religion, or 
the necessity of the work of the Holy Spirit, or the prac- 
tical precepts of the Word of God. Nay, perhaps by 
subtile arguments and insinuations, all such preaching is 
decried as legalism, as calculated to bring people under a 
spirit of bondage. Or they are constantly insisting upon 
some of the high mysteries of the gospel, such as justifica- 
tion through imputed righteousness, or election or the 
perseverance of the saints, while scarcely a word is said 
about the character or course of conduct that they ought to 
pursue, who are justified and elected. Nay, these things 
are covertly decried. Under pretense of exalting the 
righteousness of Christ, or the elevating love of God, or 
the safety of the saints, who are held in his hand, the 



450 LECTURE XXIII. 

work of the Holy Spirit and experimental religion and 
practical religion are kept out of sight, if not treated with* 
contempt, or perhaps the Flatterer takes an opposite course. 
He descants much upon the attainments and experience of 
the christian and work of the Holy Spirit ; but says nothing 
about the righteousness of Christ. The effect is to take 
men away from Clirist and lead them to look and trust to, 
themselves. Now, there may be many other Flatterers in| 
the world, but it is these that are dangerous to advanced 
christians, for the simple reason that what they say is all 
true, it is the truth of God. But it is not the whole truth. 
It is not the truth in that practical bearing and connection 
in which it stands in the Word of God. But suppose the 
real christian places himself under the ministry of such a 
man. The result will be that he is flattered. The promises 
and consolations of the gospel, apart from what is practical, 
puff him u}) with conceit of his privileges. He loses that 
deep-toned piety and that humility which should charac- 
terize the christian. On the other experimental religion, 
apart from Christ, will have the very same effect — produce 
a proud, conceited, pharasaic spirit, and the individual 
begins to fancy he has attained i^erfection, or just the next 
thing to it. But whenever or by whatever means the 
christian may be flattered, the result will be the same.' His 
face will no longer be turned towards the Celestial City. 
He will no longer continue to advance thither, but will 
turn back. And as C hristian and Hopeful are represented 
as entangled in a net, so his mind will become entangled 
and perplexed by difficulties from which he knows not how 
to escape. But although the Lord, in order to show his 
people what is in them and teach them the necessity of 



FLATTERER — ATHEIST — ENCHANTED GROUND. 451 

constantly consulting his word and depending upon his 
graces, may permit them to become entangled in a net, yet 
he will not leave them to perish there. Accordingly, a 
Shining One is represented as coming to them and breaking 
tiie net. After which he shames them for their neglect in 
not attending to the advice of the Shepherd and then com- 
manded them to lie down while he chastises them, saying 
to them : " As many as I love, I rebuke and chasten ; be 
zealous therefore and repent." Instead of being made 
angry by such treatment, they thank him for his kindness 
and then go softly along the way singing. Now, it will 
not be difficult, we think, to understand what is meant by 
this. The Shining One doubtless means the Spirit of God, 
for though the ministration of angels may be employed as 
well as that of faithful pastors and private christians, 
yet all these are but means and it is the Spirit of God that 
must give efficiency to them. And when the Spirit of God 
restores the soul and causes it to walk in the path of right- 
eousness there are two things, one of which he will 
certainly do and the other he generally does. He will 
certainly teach the returning sinner his folly and negligence, 
! which led him to become entangled in perplexities. And 
I he may in addition to this take the rod into his hand and 
' chastise him very sore, and thus make him to smart for 
' his folly in wandering out of the way. But see how 
kindly the returning christian will take all such chastise- 
ments. He feels that he deserves it all and far more. He 
■I will therefore say with the Psalmist : " It is good for me 
j that I have been afflicted ; that I might learn thy statutes." 
V The result therefore was that although our pilgrims now 



452 LECTURE XXIII. 

went cheerfully ou, yet tliey went softly, that is, carefully 
and warily along the way. 

After they had thus proceeded some distance, they saw 
a man coming to them with his back turned toward the 
city. Having been so lately deceived by the Flatterer, 
they were now upon their guard lest this might prove a 
Flatterer also. The man at length came up to them, his 
name was Atheist. He asked them whither they were 
going ; on telling him '' To Mount Zion," he burst into a 
fit of laughter, and derided them for their pains. He assured 
them there was no such place as the city to which they were 
journeying. He told them that he had once thought as 
they did ; that none had been more zealous in that way 
than himself ; but after seeking twenty years in vain, he 
was now convinced that it was all a delusion. He was 
therefore now going back, resolved to refresh himself with 
those substantial things which he had cast away, in hope of 
that which he had now found out to be unreal. This man 
then, it appears, was a scoffing atheist. A man who not 
only had no religious belief himself, but was disposed to 
treat with laughter and ridicule, the religious belief of 
others. Bunyan, no doubt, had met with such men in his 
day, and they are still to be found at the present day. 
" There shall come in the last days," says the apostle, "scof- 
fers walking after their own lusts." 

These scoffers may be divided into two classes. The first 
consists of those who, although born in a christian land, are as 
ignorant of Christ as if born and brought up in a heathen 
land. They have had no religious instruction. They have 
never associated with the people of God. They have never 
read the Bible. All thai they know respecting it is some 



I 



FLATTEKEK — ATEHIST — K.N CHANTED GROUND. 453^ 

snatches which they have heard from infidels like themselves, 
or profane witticisms upon something in the Bible. Yet such 
men can laugh and jeer about the Bible and speak as 
confidently upon the subject of religion as if they knew all 
about it. Men are generally ashamed to speak upon other 
subjects with which they are unacquainted, but those 
ignorant scoffers have no such feeling in speaking of the 
Bible. And yet it is a lamentable fact that the young and 
inexperienced may be much injured by listening to the 
profane jests of these ignorant scoflFers. On the other hand, 
they excite no other feelings in the minds of established 
christians, than those of pity and contempt and disgust — 
pity for the ruin which they see before them — contempt 
for their ignorance and disgust at their profanity. But there 
is another class of scoffers far more dangerous than these, 
and it is this with which our author here represents the 
pilgrims as meeting ; that is, persons who once made a pro- 
fession of religion and associated for a length of time with 
the people of God and advanced apparently a considerable 
distance in the way to Zion, and for a time manifested a 
high degree of zeal in the ways of God. But all this 
time they had a dead faith and a worldly heart. They 
may have been the subjects of conviction and of some 
common impressions, but never experienced the renewing 
operations of the Holy Ghost, and consequently never knew 
anything of that grand convincing argument in proof of 
the Word of God — an experience of it in heart and life. 
Now mark what often turns out with such persons. They 
become wearied of the services of religion. The light 
poured upon their consciences from the Word of God keeps 
them uneasy, they cannot b« at peace, If they begin to 



454 LECTUEE XXIII. 

indulge iu secret sin, their uneasiness and disturbance of 
their consciences will be increased. They begin to wish that 
the Bible was not true, no God, no Saviour, no Judgment. 
From doubting they soon pass to confirmed skepticism. 
What strengthens this is their acquaintance with professors, 
that enables them to discover their foibles and blemishes. 
Such men generally keep aloof from serious followers of 
God ; hence they conclude that all are hypocrites. If now 
they meet with some offense, which places in such circum- 
stances that they can decently throw off all religion, they 
do so and become scoffers. 

Such persons are dangerous to the young and inexperi- 
enced. They will tell them : We know all about religion, 
we have found it all a delusion and professors are all either 
hypocrites or enthusiasts. Now, I would submit it in all 
candor to those who hold the doctrine of the possibility of 
a saint falling "from grace, if that doctrine is not calculated 
to encourage such men and put the stamp of approbation 
upon the slander which they utter against religion. They 
say : we know all about it — we have experienced all that 
you can expect to experience and have been further upon 
the way than you can expect to be this many a day ; but 
this is what we have to tell you : that it is all a cheat and 
a delusion, for our experience amounted to nothing. And 
here the advocates of this doctrine come in and say to 
this scoffing atheist : It is all true ; you were once in a 
state of grace. Your experience was once that of a child 
of God. And says he in return : If this is so, I tell you 
your religion is all a delusion. Now what, with the Bible 
in your hand and the fear of God before your eyes, should 
you tell this man ? Such persons are a stumbling-block 



FLATTERER — ATHEIST — ENCHANTED GROUND. 455 

to the world and their scoffs at religion and the tales they 
can tell of what they have known and have seen among 
professors often make a deep and injurious impression upon 
the young and inexperienced. Let me warn all to keep 
out of their reach. Experienced men like Christian and 
Hopeful, who know in Avhom they have believed cannot 
be hurt by their jests and laughter. 
B As Job says: "Upright men shall be astonished at 
this, and the innocent shall stir up himself against the 
hypocrite. The righteous also shall hold on his way, and 
he that hath clean hands shall be stronger and stronger." 
In order, however, to prove his companion, Christian said 
to Hopeful : " Is it true which this man hath said ? " To 
this Hopeful replies in astonishment : " AVhat ! no Mount 
Zion ? Did we not see[froni the Delectable Mountains the 
gate of the city ?" Here you will see he argues from past 
experience, and the person who has this in connection with 
the present testimony of faith, is strong. Scoffers may 
tell them there is no Saviour and no heaven, but if the 
burden of sin has been felt by the individual, the precious- 
ness of Christ seen, and the soul cast upon his atonement; 
and the delightful sense of pardon felt ; and heaven seen 
by the eye of faith : that soul is secure. To this Hopeful 
j adds a warning in regard to such men that even christians 
I have need to take to themselves. Avoid their company, 
! listen not to their blasphemous instructions. How import- 
ant is this advice. There are times when we are compelled 
to meet such men and to listen to what they have to say. 
Let their utterances be rejected with abhorrence and a 
desire to escape as soon as possible. There will be no 
danger in this case, but on the contrary, the believer will 



456 LECTURE XXIII. 

be confirmed in the good ways of the Lord. The conclu- 
sion that Christian comes to irt regard to this man is correct. 

" I know that he is blinded by the god of this world." 
" Now do I rejoice in hope of the glory of God/' says 
Hopeful. We do not know that any scene through which 
the pilgrims have yet been made to pass, displays more the 
discriminating hand of our author than their passing over 
the Enchanted Ground. Not only the description of this 
ground, but the manner in which the pilgrims are conducted 
in safety over it exhibits our author as a man who was 
thoroughly acquainted with the dangers to which christians 
are exposed ; but also with the scriptural means of not 
only overcoming these dangers but turning them to our 
spiritual advantage. 

As soon as these pilgrims came to the Enchanted Ground 
Hopeful became ^ull and desired to lie down and rest; but 
Christian objected, recalling the caution of the Shepherds, 
" Beware of the Enchanted Ground." Hopeful seeing his 
danger thanked Christian for his caution. What now are 
we to understand by the Enchanted Ground ? We under- 
stand it to be a condition of exemption from outward trials 
and the enjoyment of a high measure of worldly prosper- 
ity — this has a natural tendency to produce drowsiness, 
that is : lukewarmness, formality and carelessness about 
spiritual and heavenly things. You will observe that it is 
not the design of our author to describe in general the 
danger of all who enjoy worldly prosperity; but only a 
particular class, viz : Those who came strangers into the 
Enchanted Ground. There is one class of christians born 
rich, who never knew anything of straits and poverty and 
embarrassment. Now such persons are in danger ; but if 






FLATTERER — ATHEIST — ENCHANTED GROUND. 457 

truly converted, if brought to set a proper estimate on 
worldly and heavenly things their danger is comparatively 
small. But there is another class : who in the early part 
of their lives struggled with difficulties but by the bles- 
sings of God have become rich. This is the class our 
author refers to. They are in danger — their minds are de- 
livered from cares, they feel no longer any need of exer- 
cising faith upon God for the necessaries of life or for any 
relief. Their barns are filled with plenty. They are 
thrown into different company — parents and children set 
their minds upon fashion, pleasure and ease. These exert 
an enchanting influence upon them. Many put away 
their religion with their poverty. If, however, their relig- 
ion be retained they dwell at ease in Zion. The prayer 
meeting and the company of the brethren are forsaken. 
How useful the advice of a friend at such a time. Indeed 
such fellowship is necessary to quicken christian graces. 
Hopeful was encouraged by his conversation with Cliris- 
tian. And it has ever been so in times of wickedness that 
blessings come to those of God's people who held commu- 
nion one with another. " Then they that feared the Lord 
spake often to one another and the Lord hearkened and 
heard it and a book of remembrance was written before 
him for them that feared the Lord and thought upon his 
name." 

In conclusion, this lecture furnishes matter for three 

warnings. 

! I. Beware of flattery. It is not only a weakness but 

, dangerous. Anything that inflames pride is dangerous. 

I Rather say with the Psalmist : " Let the righteous smite 

20 



458 LECTURE XXIII. 

me : it shall be a kindness ; and let liim I'eprove me : it 
shall be an excellent oil which shall not break my head." 

II. Beware of sinners. Especially let the young 
beware. " My son walk not thou in the way with them : 
refrain thou from their path." 

III. Beware of the Enchanted Ground. It seems as 
if this was made to warn people of this age and this land. 
If riches are a means of doing good, if liberality increases 
as riches increase, if we are kept humble — well. But if 
not there is danger. " Charge them that are rich in this 
world that they be not high minded : nor trust in uncertain 
riches ; but in the living God who giveth us richly all 
things to enjoy : that they do good, that they be rich in 
good works, ready to distribute, willing to communicate ; 
laying up in store for themselves a good foundation against 
the time to come that they may lay hold on eternal life." 




HOPEFUL'S EXPERIENCE. 



LECTURE XXIV. 



The Conversation with Ignorance. — Christian and Hopeful converse 
about the Believer's Experience. — Advantages of such Conversa- 
tion. — Bunyan's Own Experience. — Three things natural to Unre- 
generate Man. — The means of awakening the Sinner. — The only 
remedy for an Awakened Soul. — Conversation with Ignorance. — 
Christian points out his Dangerous Position. 

You will remember that we left off last where Christian 
and Hopeful entered upon the Enchanted Ground, which is 
designed to represent a time of worldly ease and prosperity. 
This is dangerous to all, as it exercises an enchanting, fas- 
cinating influence upon the mind; producing a sleepy 
lukewarm frame of spirit. But it is especially dangerous, 
as our author remarks, to those who come strangers into it 
— those who have not been accustomed to it in the former 
part of their lives ; but on the contrary have been exposed 
to straits and poverty and embarrassment. The way which 
Christian and Hopeful took to avoid this danger was 
excellent and is very instructive. Hopeful would have 
given way to sleep had it not been for the efforts of his 

459 



460 LECTURE XXIV. 

companion. And this shows the duties which christians 
owe to one another and how useful they may be to one 
another, by giving warning of the dangers to which they 
see one another exposed. "Exhort one another daily, 
while it is called to-day; lest any of you be hardened 
through the deceitfulness of sin." 

In order to prevent drowsiness Christian proposes to 
Hopeful that they should fall into some good discourse, 
and this will be found a most excellent means for chris- 
tians to talk in order to keep each other awake at a time 
when in danger of giving away to spiritual slumbers — 
while they talk together about the things of God and of 
godliness, the fire will burn, their minds will become more 
and more interested and the danger will become less and 
less. You will see in connection with this a second means 
which they took for the same purpose ; and this, equally 
with the former, is calculated to show the spiritual skill of 
our author — because this, almost as much as the former, 
will be found a most useful means for keeping christians 
awake. They enter into conversation with Ignorance and 
endeavor to instruct him and convince him of the false 
ground upon which he was building his hopes. This is 
the same the apostle exhorts to : " Make strait paths for 
your feet, lest that which is lame be turned out of the way; 
but let it rather be healed. Looking diligently lest any 
man fail of the grace of God." 

Now it is difficult to say whether conversation with this 
class, out of a tender regard for their souls, or with expe- 
rienced godly christians has most tendency to keep us 
awake at a time when exposed to spiritual drowsiness. The 
soul engaged in dealing with such persons will be roused 



hopeful's experience. 461 

up and led to put forth its utmost efforts to deliver theru 
out of the snare of the devil, while we will be led to feel 
our need of the Holy Spirit to accomplish anything — 
nothing but his influence can penetrate that ignorance in 
which they are enveloped, and the soul will be stirred up 
to earnest prayer to God on their behalf. After some pre- 
liminary conversation between Christian and Hopeful, 
they agree that the subject of conversation shall be christian 
experience, or what God has done for their souls. A sub- 
ject which has a blessed effect in keeping the heart awake 
and in enlivening the affections. The recollections of what 
the Lord has done for us, and in us, recall to memory our 
native misery and our obligations to sovereign grace. It 
is calculated to keep us little in our own eyes and depend- 
ent upon the Lord. And further, when we hear others 
giving their experience of the Lord's dealings with their 
souls, it is calculated to confirm our faith by showing us 
the similarity of their experience and ours. When we 
speak of similarity we do not mean that their experience is 
in all respects alike. There are diversities of operations 
but the same spirit. Some are shaken with terror, while 
others are gently drawn with the cords of love. The 
Philippian Jailor and Lydia will furnish an example of 
each. But still there are some great points in which the 
experience of all God's children agree. All are convinced 
of sin to that degree that they have the sentence of death. 
All make some efforts to better their condition, but utterly 
fail. 

All feel their need of the Holy Spirit, that nothing 
short of his power can subdue the hardness of their hearts, 
and finally all cast themselves upon the Saviour as their 



462 LECTURE XXIV, 

only hope. We would make another remark upon con- 
versation on the subject of christian experience. Such 
conversation seems best fitted for private intercourse be- 
tween two or at most a few intimate friends, where they 
can unburden their minds and lay bare their hearts to one 
another. We cannot but regard it as unwarrantable and 
as leading to dangerous tendencies, when introduced in 
large or promiscuous assemblies. The modest, retiring 
christian will feel unable to express himself without 
embarrassment in such companies, while the hypocrite, 
catching up what he has heard from others, will indulge in 
many words. Let us now consider the conversation be- 
tween these two pilgrims — Christian first asks Hopeful : 
how he came to look after the good of his soul ? In 
reply to this question he gives him an account of the 
things in which he delighted while in a state of nature. 
Vanity fair^ the delights of the world, its treasures and 
riches: also in revelling, rioting, drinking, swearing, 
lying, uncleanness and sabbath breaking. Now you are 
not to suppose on reading this list that every natural man 
is addicted to all or even to any of these great sins, or that 
a man is not in a state of nature because he can say he is 
free from these sins, for this much was said and no doubt 
truly by the Pharisees, in the parable. 

No doubt education, the good opinion of others and 
a man's own interest and the convictions and remonstrances 
of his conscience may do much in keeping him from those 
gross abominations. We make no doubt that Buuyan 
in making out this list had an eye upon his own case. And 
his design in presenting such a case here is to encourage 
the greatest sinner, that though he may find his case to be 



hopeful's experience. 463 

all that it is here rej)i'esented, yet he need not be without 
hope. "I was a persecutor," says Paul, "and a blas- 
phemer and injurious but I obtained mercy, because I did 
it ignorautly in unbelief." But there are three things 
M'hicli may be said of eveiy man in his natural state : 
He has no taste for things of a spiritual nature, he prefers 
the world and the things of the world above Christ and 
the things of salvation. There is one thing which Hope- 
ful says respecting such a state, well worthy of notice : 
for it expresses the settled conviction of every believer 
concerning his natural state. "I believe now, if I had 
continued in them they would have devoured me in per- 
dition and destruction." He next goes on to state how he 
was first awakened out of this sleep of death and led to 
tliink about his soul. It was by hearing Christian speak- 
ing of things that are divine and witnessing the triumph- 
ant death of Faithful at Vanity Fair. Now it must be 
acknowledged that the conversation of private christians 
and witnessing the death of martyi-s, has been the means of 
awakening many. Bunyan's own case is a proof of this. 
His first true awakening was on hearing some poor godly 
women conversing together on the subject of the new birth. 
And the history of times of persecution affords many 
striking instances of the latter. Yet it must be remem- 
bered that God's method of producing this effect is various. 
Sometimes reading the Word of God, sometimes hearing 
it preached, a single sentence produces the same effect as 
in the case of Peter's hearers on the day of Pentecost. 
A¥hile sometimes it is produced by some alarming provi- 
dence, as in the case of the jailor at Philippi. But no 
matter what may be the means of producing conviction or 



464 LECTUEE XXIV. 

awakening, the result of it is, that some such passages of 
Scripture as those here cited, seized hold upon the con- 
science and produce uneasiness and anxiety and alarm. 

Hopeful next mentions a second step in his experience, 
which will be found generally to follow first awakenings, 
that is, he endeavored to shut his eyes against the light 
and stifle convictions, being unwilling to know the evil of 
sin and the damnation that follows upon the commission of 
it. A variety of causes united to make him act in this 
manner. He knew not that these awakenings were pro- 
duced by the Holy Spirit. He was unwilling to part with 
sin. He could not give up with ungodly companions. The 
pangs of conviction were so painful that he would gladly have 
escaped from them by any means. And how many are 
there, whose religious history, owing to these causes, comes 
to an end at this point. To stifle their convictions, they 
plunge more deeply into the practice of sin, or the amuse- 
ments, the pleasures, and the business of the world. Thus 
they resist the strivings of the Spirit and he takes his 
departure to return, perhaps, no more, and they sink down 
from henceforth into a deep sleep and insensibility of soul, 
from which they are not to be awakened until in prospect of 
death or the disembodied spirit stands in the presence of 
its judge. But though the Spirit of God may strive thus 
far and depart from a man that he may be left inexcusable; 
yet where he designs the conversion of the soul, he will 
not thus easily give up the contest. Accordingly Hopeful 
next states an answer to a question of Christian, that not- 
withstanding he endeavored to shake off* convictions, yet 
he was unable. They would come back into his mind 
again as fresh as ever. He then proceeds to give a very 



hopeful's experience. 466 

interesting account of the times and occurrences in which 
his sins were forced upon liis attention : " If," says he, " I 
did but meet a good man in the street, or if I heard any 
read in the Bible ; or if mine head did begin to ache ; or 
if I was told that some of my neighbors were sick, &c. ; 
but especially when I thought of myself, that I must 
quickly come to judgment." How true is all this. Men 
may neglect the one thing needful. They may shut their 
eyes against the awful sanctions of the Word of God and 
feel at times as if they were secure ; but what a trivial cir- 
cumstance may cause conviction to flash upon their 
consciences; and then what a fearful looking for of 
judgment enters the soul and causes it to tremble in antici- 
pation of that judgment, if he goes on in sin. So it was 
with Hopeful, so it is with every man, who is in the 
bonds of the Spirit of God. He therefore states that the 
more he endeavored to shake off convictions, the faster 
hold they got of his conscience. Just as a man with a 
barbed arrow in his flesh, the more he endeavors to pull it 
out, the greater will be his pain ; and says he, " If I thought 
of going back again to sin it would be double torment to 
me." 

Hopeful next mentions a third step in his experience 
which generally takes place at this* point. He made an 
effort to amend his life, for otherwise, thought he, I am 
sure to be damned. Accordingly he brake off from his sins, 
abandons his sinful companions, betook himself to the 
performance of religious duties, such as praying, reading, 
weeping for sins, speaking the truth to his neighbors and 
the like. You cannot, on reading this book, but be 
reminded of Bunyan's own experience. After the rebuke 



466 LECTURE XXIV. 

administered to him by the ungodly woman for his swear- 
ing : that he was one of the wickedest men living, &c., 
from that time he commenced an external reformation. He 
forsook his sins and took to going to church, and associating 
with church-going people and in a short time thought 
himself one of the most religious men in all England. It 
was, however, different with Hopeful, the more he tried to 
reform himself the greater his spiritual trouble and distress 
grew. Such sentences as these from the Word of God 
sounded in his ears : " All our righteousness is as filthy- 
rags," "By the works of the law shall no flesh be justified." 
Now this must be regarded as something very remarkable 
in the experience of the awakened sinner, that his convic- 
tions and distress should be increased rather than removed 
by all his efforts at reformation. There may indeed be 
cases in which persons, who have been the subjects of 
awakenings, settle down contented in an external reforma- 
tion, and they may remain so to the end of their days. 
But not so when the Spirit of the Lord designs the 
conversion of the soul. That man sees his obligations to 
the law of God and his sins to be such that no external 
reformation can produce relief. He begins to reflect and 
reason upon the Word of God and you have here a very 
natural representation of some of this reasoning. If a 
man runs a hundred pounds into debt and after that shall pay 
for everything he gets, while the old debt remains unpaid, he 
may be sued and cast into prison till he shall pay the debt. 
So he reasons with himself: I was in debt to the justice 
of God to a vast amount when this reformation commenced. 
Since that time, at the most, I have done no more than ray 
duty. I have made no satisfaction for the sins of the past 



HOPEFUL S EXPERIENCE. 467 

part of my life aud God may seize me any moment and ou 
account of these sins cast me into the prison of hell. In 
addition to this with his increasing light of the Law of 
God and the corruptions of his heart, he began to discover 
the iniquity that defiled his best performances, so that he wad 
obliged to conclude, that without any reference to his well 
remembered sins, there was enough sin in any one duty to 
send him to hell, even though his former life had been 
faultless. " And what," asks Christian, " did you then do ?" 
" Do," replies Hopeful, "I could not tell what to do ! " 
' What a painful point is this in the experience of every con- 
verted person ! with what deep interest will he look back 
to it during the future period of his life ; and how much will 
he admire that grace which took him out of the fearful pit 
i and miry clay, and set his feet upon a rock. There is then 
1 a period in the life of every one who has experienced the 
i converting grace of God, when after having felt the 
1 certainty of the wrath of God, after having endeavored to 
I pursue such a course of conduct for the future as may prom- 
ise deliverance, he sits down hoj)eless of effecting anything 
by his best performances. " I was alive without the law 
once ; but when the commandment came, sin revived and 
I died," says Paul. And if the Spirit of God should 
leave a man at this point, he would likely settle down in 
the conclusion to which the prophet represents the carnal 
Israelites as coming: " There is no hope, but we will walk 
after our own devices and we will every one do the imag- 
ination of his evil heart." In this strait. Hopeful happily 
expressed his mind to Faithful, who told him plainly that 
unless he was saved by the righteousness of another and 
i not by his own, he could never be saved at all. On tliis, 



468 LECTURE XXIV. 

Hopeful remarks that if he had told liim so before being 
convinced of sin, he would have laughed at it, but now, 
says he, although it sounded strangely at first, he was soon 
convinced that such a righteousness must be found for him 
or else he must perish. There is much truth in this. Until 
a man is thoroughly convinced of sin, he sees no need of 
the righteousness of another, and therefore, if he had any 
thought of a religious character, he goes about to establish 
a righteousness of his own. But when that man becomes 
thoroughly convinced of sin, when he sees its evil nature 
and feels his iniquities pressing upon him as a mighty 
burden, and hears the judge of all the earth saying, " pay 
me all thou owest," then he feels the inadequacy of his 
own righteousness and is prepared to receive in seriousness 
and with delight the news of salvation through the right- 
eousness of another. Hopeful is next directed by this 
experienced christian to the Lord Jesus Christ as the one in 
whom such a righteousness can alone be found : "Thus," said 
he, "you must be justified by him, even by trusting to 
what he hath done by himself in the days of his flesh and 
suffered when he did hang on the tree. I asked him fur- 
ther," says Hopeful, " how that man's righteousness could 
be of that efficiency to justify another before God ? and he 
told me he was the Mighty God, and did what he did, and 
died the death also, not for himself but for me to whom his 
doings and the worthiness of them, should be imputed, if 
I believed on him." This is an important gospel truth. The 
Godhead of the Lord Jesus Christ gives such a value and 
efficiency to the obedience and sufferings of Christ that it 
forms a complete righteousness, so that God can be just 
while he justifies the ungodly. Hopeful has many objee- 



hopeful's experience. 469 

tions to be removed belbre he could avail himself of the 
glorious plau of salvation. First, he objected that Christ 
might not be willing to save him. In answer to this, he 
bids him go and make the trial. Yes, let the poor sin-bur- 
dened sinner only go and make the trial. Let him cast 
himself at the feet of Jesus and he will soon find he is not 
only able but willing to save. Next he objected it would 
be presumption in him to come. To this he replies no, for 
he was invited to come — referring him to the promises in 
proof of this. Hopeful now begins to see some encour- 
agement and therefore begins to make some inquiry as to 
the way in which he should come. On Christian asking 
whether he had done as he was bidden. Hopeful replies : 
"Yes, over and over and over again." Christ was not re- 
vealed to him in his saving offices and character on the 
first application. No, he had to ply the throne of grace 
again and again before any light or comfort broke in upon 
his soul. But this was it which kept him pressing impor- 
tunately — he was persuaded of the truth of what had been 
told him, that without an interest in the righteousness of 
Christ, all the world could not save him. He therefore 
comes to the conclusion, if I leave off I die, and I can but 
die at the throne of grace. In addition to this a secret 
hope springs up in his mind, produced by a text of Scrip- 
ture that he would succeed at last : " Though it tarry, wait 
for it ; because it will surely come, it will not tarry." 

The account given by Hopeful of the way in which he 
was brought to believe in the Lord Jesus Christ is not only 
deeply affecting, but very spiritual. Before reading this 
account, we Avould remark that Faithful had answered most 
of the objections brought forward already. Our author 



470 LECTURE XXIV. 

designs by this to teach us an important truth, that although 
ministers and pious friends may attempt answering the 
objections and removing the difficulties which the con- 
vinced sinner may feel are in the way of his believing; 
yet it is only a revelation of Jesus Christ to the soul which 
can completely remove all objections. Christian acknowl- 
edged that this was indeed a revelation of. Christ to his 
soul. But in order to be sure that there was no mistake, 
he puts one question more : What effect this had upon his 
spirit? Now, do you wish to know, my hearers, whether 
you have believed in the name of the Son of God ? 

You will search in vain in any human writicg for so 
much scriptural truth in the same bounds as you have here. 

Our pilgrims no doubt felt this conversation, not only 
profitable in keeping them awake, but grateful and edify- 
ing to their souls. And for the same purpose, as well as 
out of compassion for the poor self-deluded man called 
Ignorance, who was traveling in sight, they conclude to 
wait and enter into conversation with him for the purpose 
of delivering him out of the snare of the devil. After 
some preliminary conversation with this man, they enter 
into discourse with him on the same subject as that on 
which they had been lately talking, and what a striking con- 
trast does this man's experience form to that of Hopeful. Let 
us now attend to the experience of Ignorance. If that of 
Hopeful is calculated to present us that which is true, this 
of Ignorance is no less calculated to warn us against that 
which is false. 

On Christian asking this man : " How stands it be- 
tween God and your soul now '?" He replies : " I hope 
well," and the reason he gives for this is : " I am full of 



HOPEFULS EYPERIENGE. 471 

good notions that come into luy mind to comfort me as I 
walk." On Christian asking him : "What good notions?" 
He replies: "I think of God and heaven." " But so" 
says Christian, "do devils and damned souls." "But" 
says Ignorance, " I think of them with desire." " So do 
many that are never likely to come there," says Christian. 
" But " says Ignorance, " I have left all for these things." 
On Christian warning him that many do so who are de- 
ceiving themselves, and asking what evidence he had that 
he was not one of these he replies " that his heart told him 
so." And then Christian quoted the language of the wise 
man: "He that trusts his own heart is a fool." The 
reply of Ignorance to this more than anything else shows 
the character of the man : " That " says he, " is spoken 
of an evil heart, but mine is a good heart." What doubt 
can there be of the character of the man after this? Do 
you hear a man talking of the goodness of his heart 
though acknowledging some errors of his life, that 
man is blinded by sin. The first effect of the grace of God 
is to make a man distrustful of his own heart. He sees 
that it is deceitful and as he advances in grace there is 
an advance in this knowledge. On asking Ignorance why 
he thought his heart was good? He replies: "because it 
comforts me with hopes of heaven." Christian, however, 
tells him that this may be owing to its deceitfulness. 
Ignorance, however, is confident this cannot be the case 
with him, because his heart and his life agreed. When 
Christian tells him that this is nothing unless he has the 
testimony of the Word of God, Ignorance puts this ques- 
tion to him: "Is it not a good heart wliicli has good 
thoughts? And is not that a good life which is according 



472 LECTURE XXIV, 

to God's commandments ? To this Christian assents, but 
remarks that it is one thing to have these and another 
thing to think we have them. He then goes on to show 
that to have thoughts is to think of ourselves, of God, of 
Christ, and of other things as God has declared them in 
his Holy Word. "For instance," says he, to have good 
thoughts of ourselves is when we think of ourselves, when 
we pass the same judgment upon ourselves as the Word 
passes. He then quotes a number of passages descriptive 
of the heart of man: "There is none righteous, there is 
none that doeth good." "Every imagination of the heart 
of man is only evil and that continually," etc. When 
such are one's thoughts, they are good, because they agree 
with the Word of God. Ignorance replies to this he will 
never believe his heart thus bad. Christian replies : You 
have never had a good thought of yourself all your life. 
Next he goes on to state what good thoughts are about our 
ways. The Word of God says man's ways are crooked 
and perverse : and when a man thinketh thus liis thoughts 
are good because they agree with the judgment of God. 

In the same way he shows what it is to have right 
thoughts of God. When we tliink of him as represented 
in his Word : that he knows us better than we know our- 
selves. In reply to this Ignorance asks him, if he thought 
liim such a fool that he could come before God in the best 
of his performances? and that he knew he must believe 
in Christ for justification. This however Christian denies 
and gives as a reason for it, that he had never seen his 
need of Christ, having such a good opinion of himself as 
to prove that he never saw his need of Christ's righteous- 
ness to justify him before God. Now such is the case 



hopeful's experience. 473 

with nmltitudes — they will say they believe on Christ for 
justification but yet they have never seen the depravity 
and sinfulnesss of their lives. Let us now see in what 
way a skillful christian opens up the unsoundness of the 
faith of this man. "How dost thou believe?" asks 
Christian. Ignorance replies : -' I ])elieve that Christ 
died for sinners and that I shall be justified before God 
from the curse, through his gracious acceptance of my 
obedience to the law." This was speaking out and fully 
developed the ignorance and self-righteousness of the 
man. Christian pronounces such a faith fanciful and false, 
confused and deceitful. It was fanciful as having no 
foundation in the Word of God. It was false as it was 
virtually resting on his own obedience instead of that of 
Christ. It was confused as it made Christ not the justifier 
of the person but of his works. It was deceitful because 
giving rise to false hopes. He then goes on to show how 
God the Father has accepted at the hands of the Surety 
what could not be fulfilled and how we are justified by 
Christ. 

To this statement Ignorance brings forward the old 
objection : that such a doctrine must lead to profane living. 
To this Christian replies with some sharpness and accuses 
Ignorance of being true to his name since he knows noth- 
ing of the true plan gf salvation. 

At this stage of the conversation Hopeful suggests the 
question whether Christ had been revealed to him from 
heaven. This idea Ignorance treats with contempt, as the 
fruit of distracted brains. In answer to this Christian 
cuts the conversation short by addressing him a most 
solemn admonition. In which he shows him his great 



474 LECTURE XXIV. 

ignorance and exhorts him to be awakened and fly to the 
Lord Jesus and by his righteousness be delivered from 
condemnation. 

Conclusion : Here now in the passage under considera- 
tion you have the experience of two men. A true child 
of God and an ignorant, self-righteous hypocrite. Which 
is yours ? Look at the experience of Hopeful. Does it 
correspond with yours? I ask not whether in every par- 
ticular, but in the same grand features ? Have you been 
awakened? Did you try to better your condition? Did 
God reveal Christ to you ? Was there no peace until that 
was done? Have you Hopeful's evidence that you have 
believed ? Especially the love of a holy life ? Do you 
long to do something for Christ and his cause ? or are you 
at ease in Ziou ; with every conviction stifled. Filled with 
carelessness and indifference. Look at the case of Ignor- 
ance. In him you see proof that a man may not belong 
to the profane class of mankind and yet be lost. Ignorance 
was confident : he was professionally in the way and yet 
self-deceived. Three things you must know : and in order 
to know them you must be taught of God, viz : Your 
vileness by nature — the work of Christ as the only foun- 
dation — the only hope of salvation, and the work of the 
Holy Spirit. W^hat confused, what imperfect views of 
the Gospel many have. Every natural man runs into 
one of two extremes : he thinks something is to be done 
on his part to purchase salvation, or that nothing is to be 
done and he will be saved, turning the grace of God into 
lasciviousuess. 



DISCOURSE RESPFXTING 
IGNORANCE AND TEMPORARY. 



LECTURE XXV. 



True grounds of Justification. — Ignorance of this among professed 
believers. — Pilgrims' conversation. — Distinction as to tlie diflerent 
kinds of fear. — Eeasons for self-righteous hypociites endeavoring 
to stifle convictions. — Temporary.— Character, and reasons for liis 
conduct. 

Your attention was last called to a conversation be- 
tween Christian and Ignorance, in which the latter comes 
out plainly and avows the principles through which he 
hopes to be saved. He believes that Christ died for sinners 
and that by virtue of the merits of Christ, his duties would 
be accepted and thus he would be justified before God. 
Now this is the most specious and, at the same time, the 
most dangerous view of the doctrine of justification, by 
which the enemy of souls has ever attempted to corrupt 
that precious doctrine. It promises two things which 
make it appear plausible. It seems to pay great respect 
to the work of Chri.st. It acknowledges that he died — 

475 



476 LECTUEE XXV. 

that he delivered us from the curse — that he puts us in a 
capacity for obeying God, and further that it is owing to 
his merits that our imperfect obedience is accepted. It 
also seems to provide security for personal holiness, as it 
maintains that it is only the person who endeavors to do 
the best he can that can hope to be thus benefitted by the 
merits of Christ. And yet notwithstanding these plausible 
appearances, this doctrine is calculated to lead away the 
sinner from the only ground of justification and make him 
go about to establish a righteousness of his own, and thus 
hinder him from submitting to the righteousness of God 
revealed in the blessed gospel of the grace of God. It is 
not Christ and our own doings ; it is not the merits of Christ 
and the merits of the sinner that constitute the ground of 
his justification before God. This the apostle Paul in hia 
epistle to the Galatians styles another gospel and pronounces 
men or angels accursed that would bring such a doctrine. 
The only all-sufficient, God-aj)pointed ground of a sinner's 
justification is the righteousness of Christ, consisting in his 
doing and dying — obeying the precept and suffering the 
penalty of the law. Says Paul, " What things were gain 
to me, those I counted loss for Christ." 

The righteousness on the grounds of which a sinner is 
justified is to be found solely in Christ. The first prayer 
of faith is not, therefore, like that of the servant in the 
parable — " Have patience with me and I will pay thee all." 
Let me upon my feet again. Give me a new start in Christ 
and I will do as well as I can for the future, that thus I 
may be justified. No, the starting of faith is very different. 
It says with the publican : " God be merciful to me a 
sinner." It takes Christ as the Lord our righteousness, 



DISCOURSE — IGNORANCE AND TEMPORARY. 477 

and it depends upon his righteousness solely for justifica- 
tion. And just as often as a doubt arises in the mind of 
the believer respecting his justification ; as often as con- 
science accuses him of sin, he betakes himself to the first 
ground from which a gleam of hope visited his soul, and 
so it will be to the last. It is a true remark which Chris- 
tian makes respecting the man who was ignorant of this 
plan of justification and went about to establish his own 
righteousness : " It pities me much for this poor man ; it 
will certainly go ill with him at the last." Yes, the man 
who depends upon any doings of his own for justification, 
even that man may pay a compliment to Christ that it is his 
merits which he expects to give weight and value, yet giving 
any place to his own doings, it will certainly go ill with him 
at the last. In this way no flesh living can be justified; 
for according to the apostle Paul, that man is seeking justi- 
fication by the law, and the law can admit of no mitigation. 
Nothing less will be taken than perfect conformity to all 
its requirements. " Therefore," says he, " as many as are 
of the works of the law are under the curse, for it is 
written, ' Cursed is every one that continueth not in all 
things which are written in the book of the law to do 
them.' " To this remark Hopeful assents as every enlight- 
ened christian nuist do, and then goes on to express his 
regret that in his native town of Vanity, there were not 
only whole families but even streets, and that among such 
as professed to be pilgrims, who entertained similar views 
to those of lo^norauce, and hence he inferred that there 
must be great numbers of them in the country of Conceit, 
the native place of Ignorance. This also is true. Look 
I at the visible church whose members profess to be pilgrims. 



478 LECTURE XXV. 

You will find not only families, that is, single congrega- 
tions, but also whole streets ; that is, churches and these 
the largest and most popular, where, like Ignorance, they 
seem completely in the dark respecting the ground of a 
sinner's justification, invariably joining Christ and some 
performance of their own together and making this the 
ground of their hope. Among the great body of churches 
professing to be churches of Christ, what a small number 
hold forth the righteousness of Christ as the only ground 
of justification, only some obscure streets, very little 
noticed in the world, are the exceptions. And when you 
come down even to those churches which profess and set 
forth this doctrine, what a number of individuals will you 
find even in such churches, who have no distinct under- 
standing, or clear idea of the scriptural ground of 
justification, further than that expressed by Ignorance: 
that it is somehow or other through Christ and their own 
doings they are to be justified. No person would think, 
unless acquainted with the professing world, how many 
there are whose minds are torpid on this subject. And if 
this is the case within the pale of the visible church, where 
instruction is in some measure enjoyed, what must be the 
case where people are left without instruction in their 
natural pride and self-conceit? Such people can do 
without Christ entirely, or it is very little of his company 
they need. 

The pilgrims now enter into a very interesting conver- 
sation respecting the inward experience of such men. 
Christian asks Hopeful whether they have at any time true 
convictions of sin and consequently a fear that their state I 
is dangerous? Hopeful modestly puts the answering of 



DISCOUESE — IGNORANCE AND TEMPORARY. 479 

this question upon Christian as the older man. Which 
he does by stating that at times they are somewhat shaken 
out of their presumptive confidence ; but, not understand- 
ing the benefit of sucli convictions they desperately stifle 
them and continue io flatter themselves in their own eyes. 
The truth of this cannot we think be doubted. 

Those who are ignorant of the grounds of a sinner's 

acceptance and depend upon something of their own, for 

the most part live confident and perhaps die in the same 

manner. In the language of the Psalmist : " they have 

no bonds in their death : but their strength is firm." The 

reason of their confidence is this, their ignorance of God 

and of his holy law. But, there are times when if not 

• awfully beset they will have some misgivings, that all 

is not right between them and God. They endeavor as 

i soon as possible to banish all such thoughts from their 

I minds. If they do not resort to the priest for this purpose 

; they do something of their own and thus fall back again 

I into their former self-confidence. 

In this reply given by Christian he intimates that such 
; fears are for good, or at least that some good might come 
,' of them if rightly improved. To this Hopeful assents 
i and remarks further that fear has a tendency to make men 
set out upon their pilgrimage. " Yes," says Christian, " if 
j it be right, for the Word says : The fear of the Lord is 
the beginning of wisdom." 

From this it would appear that every enlightened 

christian knows there are two kinds of fear. And when 

I Hopeful asks him how he is to know right, or godly 

fear, he describes it by three marks, and our author reveals 

his usual accuracy and discrimination in giving these. 



480 LECTURE XXV. 

Here indeed you have the subject matter of a whole 
treatise in a few short sentences. In the first place right 
fear has its rise from saving convictions of sin. Mark 
this language. It is not from convictions of the punish- 
ment of sin, these can only produce slavish fear and terror 
of conscience : but it arises from convictions of the evil 
nature as well as the punishment of sin. A second mark 
of it is : " It driveth the soul to lay fast hold of Christ 
for salvation." Now mark this also — a slavish fear fills 
the soul with terror and drives it away from God as an 
object of dread. But godly fear leads the sinner to Christ 
for pardon and acceptance. " What time I fear I'll trust 
in thee," says David. 

But third, this godly fear may be known^by its effects. 
It produces in the conscience great reverence for God: 
submission to his Holy Word and ways : separation from 
every known sin and constant jealousy of every thing 
which may be displeasing in his sight. What an accurate 
description is this of the effects of godly fear. How easy 
by means of these to distinguish between it and that which 
is slavish. Men under the influence of the latter will rush 
upon the perpetration of the greatest wickedness ; become 
desperate and hardened in iniquity. Bat godly fear fills 
the soul with reverential thoughts of God. 

To keep up the allegory our author represents the pil- 
grims as having yet two miles before they came to the end 
of the Enchanted Ground. And now although fully 
awake, yet having found the conversation in which they 
were engaged so edifying they agree to continue it. Hope- 
ful then puts a very important question to Christian. 
" How is it that ignorant and self-righteous persons stifle 



DISCOURSE — IGNORANCE AND TEMPORARY. 481 

those fears aud convictions which if cherished might have 
been a means of leading them to Christ and thus operating 
for their good?" In answer to this question Christian 
assigns four reasons. The first is: that instead of consider- 
ing that they are produced by the spirit of truth they 
regard them as coming from the devil. They know that 
much of the Scriptures represent that the devil endeavors 
constantly to disturb the children of God and setting out with 
the notion (which they will not permit themselves to call in 
question) that this is their character, they take it for 
granted that their fears and convictions arise from the 
devil trying to disturb them. Alas they are utterly 
ignorant of the full extent of the work of the devil. That 
if he tries to disturb the cliildren of God, it is just as 
certain that he tries to keep the formalist and hypocrite at 
ease and peace. 

A second reason assigned by Christian is : that such 
fears tend to the spoiling of their faith. As their faith 
consists not in trusting the Lord Jesus Christ but in a 
persuasion that they are true believers : and as fears and 
convictions go to shake this confidence they therefore resist 
them and harden their hearts against them. A third 
J reason is: they verily think they ought not to fear. It may 
be well enough for such characters as are mentioned by 
the Pharisee to fear, thieves, adulterers and publicans ; 
but he is an honest, moral, regular man, he has been bap- 
tized and belongs to the church and tries to live as well as he 
can. If he has some little failings, according to his system, 
the merits of Christ will make up the deficiency. Why 
then should he fear ? It must be highly unsuitable, if not 

sinful in such a man to fear and therefore the sooner he 

21 



482 LECTURE XXV. 

can dismiss his fears the better. A fourth reason and the 
last given by Christian : is that such persons clearly per- 
ceive that the admittance of these fears would entirely 
demolish that self-righteousness which they so dearly love 
and therefore they resist them with all their might. Such 
are the reasons given by our author for self-righteous 
hypocrites endeavoring to stifle their convictions. And it 
must be acknowledged by every person acquainted with 
the Word of God and the deceitfulness of the human heart 
that these reasons are correct. And we would ask you all 
to attend to this subject. You either have convictions of 
sin and fears about your condition, or you have not. If 
the former is the case let me ask do these fears and con- 
victions drive you to the Lord Jesus Christ? Do they lead 
you to reason thus : I may be the greatest sinner, but Christ 
is still my offer — I will betake myself to him as my only hope. 
But if the latter is the case; if you have no convictions; if 
you wish to have none ; if you fight against those which 
arise in your mind — let me tell you your condition is most 
unsafe. You are pursuing a course which, if it continues 
to the last, must terminate in utter ruin. You are like 
the man in the parable who built his house upon the sand. 
You may add to it story after story and you may flatter 
yourself that all is safe and be unwilling to listen to any 
suggestion to the contrary, either from the Spirit of God 
or his ministers; but when the winds begin to blow and 
the rain to beat, you will discover that the foundation is 
unsafe and naught can save from total wreck. After 
Christian has given these reasons for such men stifling 
convictions. Hopeful remarks: "I know something of 
this myself: for before I knew myself it was so with me." 



DISCOURSE IGNORANCE AND TEMPORARY. 483 

This is a great truth. Until the Spirit of God enlightens 
a man and brings him to see himself, he will strive to 
resist convictions and fears. After he knows himself and 
reflects upon what is past he knows that he resisted them 
for some such reasons as have been mentioned. 

The next subject of conversation introduced by the 
pilgrims in order to keep them awake M'hile passing over 
the Enchanted Ground is concerning one Temporary, with 
whom it appears tliey were both acquainted. And we 
presume there are few, if any, on the journey to the 
Celestial City who have not had an opportunity of becoming 
acquainted with one or more of the class designed to be 
represented by Temporary. The reason of introducing 
this character in such close connection with Ignorance is to 
teach us, that it is possible for people to go much further 
than he did and yet not be in the way of life. Unlike 
him they may have considerable knowledge and conviction 
of sin and zeal and activity, so as to call forth the highest 
expectations of experienced christians, and yet such persons 
not only, never reach the Celestial City, but all their 
religion in a short time comes to an end. 

In the connection respecting this man, Christian asks 
his companion if he knew anything of one Temporary, 
who about ten years ago was very forward in religion ? 
To this Hopeful replies he knew him well, he dwelt in the 
town of Graceless, about two miles off from Honesty, and 
his next door neighbor was Turn-Back. Now there is a 
vast amount of correct information here in a few words 
respecting those who about ten years ago, perhaps a much 
shorter period, have changed from being forward in relig- 
( ion to have no religion at all, if not to associate with the 



484 LECTUEE XXV. 

profane, the irreligious and infidel part of mankind. The 
dwelling place of such men is said to be in the town of 
Graceless. Because the man who casts aside religion after 
having been forward in it for a time, that man never was 
in a state of grace, that man never had the experience of 
God's people. This is the way our Saviour accounted for 
the falling away of such men : " They that received seed 
in the rock are they which, when they hear receive the 
word with joy : and these have no root, which for a while 
believe and in a time of temptation fall away." Mark his 
language, because they have no root, that is : no grace. 
And says John : " Little children it is the last time : and 
as we have heard that anti-christ shall come, even now are 
there many anti-christs : whereby we know that this is the 
last time they went out from us, but they were not of us : 
for if they had been of us they would no doubt have 
continued with us ; but they went out that they might be 
made manifest that they were not all of us. But ye have 
an unction from the Holy one and ye know all things." 

This man is said to have dwelt about two miles off from 
the town of Honesty, because he never was honest in his 
profession of religion. 

No man who is in a graceless state can be such. And 
it is a fact worthy of notice that many of those who are 
the subjects of convictions and awakenings for a time and 
who are very forward in religion are destitute even of 
moral honesty — this man was next to Turn-Back. Because 
the man who is in a graceless state is ever ready to turn 
back. All that is wanted is some inducement to do so. 

In reply to what was said by Hopeful, Christian remarks 
that he believed the man had then some sight of his sins 



DISCOURSE — IGNORANCE AND TEMPORARY. 485 

and of the wages that was due thereto. And so have 
many who have never been converted or savingly brought 
to Christ. The Word of God finds them out, takes hold 
of their conscience and after a while all this wears away 
or they turn to physicians who cannot heal them. Hope- 
ful next states in reply to Christian that he had once the 
same thoughts of this man. What confirmed him in his 
good opinion was, that Temporary, while under conviction, 
would often come to consult him, at v/hich time the poor 
man shed tears. Hopeful says : " Truly I pitied the man, 
and was not altogether without hope of him ; but one may 
see it is not every one that cries. Lord ! Lord ! " &c. What is 
here related by Hopeful is by no means uncommon with 
such persons. While under convictions, they will consult 
witii the people of God and talk with them until even 
aifected to tears. Is it any wonder they should think 
favorably of them and pity them ? But after a while they 
learn a lesson of caution by observing the future conduct 
of such persons. In the reply of Christian, he gives a 
brief account of the manner in which all these hopeful ■ 
appearances came to an end. Instead of leaving his native 
town of Graceless, he got acquainted with one Save-Self, 
and then gave up the company of such men as Christian 
and Hopeful ; and after a while entirely abandoned the 
ways of God. Now, the design of this is to point out the 
ease of those who get comfort without Christ. All such 
persons may be said to get it at their own hands, because it 
is something in themselves which gives them a hope of 
salvation. They mistake their impressions for true con- 
version. These impressions wear away and they naturally 
turn to their own course again. They talk no more to 



486 ■ LECTURE XXV. 

serious christians about the vsalvation of their souls and 
become shy of all that are good. Now, if there is a dan- 
gerous class under heaven, it is this class ; for the first 
wind of temptation will scatter all their hopes and they 
become infidels, who think that they did experience religion 
once and that there is nothing in it. The pilgrims now 
enter into a very interesting and instructive conversation 
respecting such persons falling away. For this Hopeful 
assigns four reasons. The first cause is an unconverted 
heart. Their conscience has been awakened, but their 
hearts remain unchanged. So long, therefore, as conviction 
continues they seem to be religious, but just in proportion 
as these subside, their concern about religion subsides. 

The second reason is they have slavish fear. They find, 
after a time, that they must break with their best friends 
and suffer reproach, and this will bring themselves into 
unnecessary troubles, and so they fall in with the world 
again. The third reason is intimately connected with this, 
and that is the carnal shame that attends religion. They 
are ashamed to be thought singular and cannot think of 
making themselves a spectacle to men. 

The fourth reason is the love of ease. It is a grievous 
thing to such persons to have before them the sight and 
curse of sin. They, therefore, try to put this away from 
them and choose such ways as may best help them to do 
so. They mingle with irreligious company or engage in 
worldly amusements, if not in sinful practices, and thus 
stifle and shut out from their minds all convictions. How 
important then must it be to the person under convictions 
never to obtain ease from these until peace is found in 
Christ. Hopeful having thus given the reasons for such 



DISCOURSE — IGNORANCE AND TEMPORARY. 487 

men going back to perdition, it remains for Christian to 
describe liow this takes place. This he does briefly yet 
correctly, and in a most striking manner. Let me now ask 
your attention to the downward steps by which these tem- 
porary professors fall from being forward in religion to a 
total neglect and bitter opposition to it. First, the thoughts 
are drawn off' from the remembrance of God, death and a 
judgment to come. Then private duties, such as family 
worship and secret prayer are neglected. Then he begins 
to avoid the company of lively christians. Public duties 
become a burden. They soon spend their time finding 
fault with professors or leaders in the house of God, and 
then they associate with the ungodly, &c. What an 
amount of reproof, warning and instruction have you here. 
What multitudes who once promised fair have gone down 
to perdition by this very course, and what a contrast in 
every one of these particulars is the true believer. He 
obeys the injunction of the Master : " Watch and pray lest 
ye enter into temptation." 

Let me say in conclusion : If you have ever been the 
subject of convictions, look where they have led you. 
Rest short of nothing except an interest in Christ and the 
renewing of the Holy Spirit. If you have not been the 
subject of convictions. Oh ! fight not against God ; quench 
not the Spirit; stifle not those thoughts which come 
from heaven and eternity. You need be in no doubt of 
your character. The works of the flesh are manifest, 
which are these : "Adultery, fornication, lasciviousness, 
&c. So also the fruit of the Spirit, love, joy, peace, long- 
suffering, gentleness, goodness, faith, meekness, temperance, 
against such there is no law." 



THE LAND OF BEULAH. 



I.ECTURE XXVI. 



What is meant by Beulali. — Description of the Land. — Ministry of 
Angels. — Pilgrims view the City. — Two Difficulties. — Two classes to 
whom a season of rest is granted l)efore passing the River of Death. 

"Thou has kept the best wine until now," was a remark 
made by the governor of the feast to the bridegroom at the 
marriage in Cana of Galilee. This is the plan which God 
has arranged concerning them that love him. 

He turns their water into wine at the last. He gives thera 
indeed to drink of the wine of consolation from the com- 
mencement of their pilgrimage, but he keeps back the best 
wine until now, the closing scene. He keeps his most 
precious cordials in reserve for them until they come near 
to the end of their pilgrimage. There cannot be a doubt 
respecting the correctness of this in regard to the church 
of the redeemed as a whole. What a stormy, troublesome 
time has the church had from the beginning in passing 
through this world. What perils and distresses has she 
been exposed to, and how often has she been brought to the 

488 



THE LAND OF BEULAH. 489 

verge of destruction. But tlie person who has paid the 
least attention to the prophecies of the Bible must know that 
before the church enters upon her New Jerusalem state 
in heaven, she is to enjoy a season of the most profound peace 
and highest prosperity. When this season may commence 
and how long it may last may be questioned, but in regard 
to the fact there cannot be a doubt. In reading the glow- 
ing descriptions of this period, which abound in the Word 
of God particularly towards the close of the prophecy of 
Isaiah, it is difficult to realize that you are reading of the 
church on earth and not of the church in heaven. Now 
as it is with the church at large, so it often is in respect to 
the true believer, such especially as have suffered much for 
Christ and acquitted themselves well during their pilgrim- 
age. Such persons often enjoy a season of repose and 
spiritual joy and prosperity towards the close of their 
earthly pilgrimage. This it is true is not always the case. 
It is possible for a person to be a true believer in Christ 
and get safely over the river of death and be admitted into 
heaven at the last, and yet that person's spiritual troubles 
may run high towards the last. A great darkness may 
come over his soul and although not in despair, he may be 
nigh unto it. It is not difficult however to account for 
such cases. There are persons who have given way to 
sleep while passing over the Enchanted Ground. They 
have not been zealous for the Lord God of hosts. There 
is the guilt of some sin lying upon their consciences, and 
their Heavenly Father therefore sees it to be necessary to 
bring them to repentance before admitting them into the 
blessed i)lace where there can be no repentance or sorrow. 
But where the people of God have kept awake while 



490 LECTURE XXVI. 

passing over the Enchanted Ground — where they have 
been active for Christ in the world — where they have truly 
repented of all sin and mortified all sin — a season of repose 
is generally granted them before passing over the river of 
death. And it is beautifully remarked in the second part 
that this is to refresh them after the weariness of the 
journey, and prepare and strengthen them for that which 
is before them. Now it is this season of repose preceding 
death which our author desires to describe by the land of 
Beulah. The word itself signifies wearied, and it is 
found in a passage in Isaiah in which the prophet un- 
doubtedly designs to describe the glory and prosperity of 
the church in the latter day ; but which our author here 
accommodates to that season of repose and jjrosperity 
enjoyed by tried believers towards the end of their course. 
The passage itself is: "Thou shalt no more be termed 
Forsaken : neither shall thy land any more be termed 
Desolate: but thou shall be called Hephzibah (a delight) 
and thy land Beulah : for the Lord delighteth in thee and 
thy land shall be married." The other beautiful figures 
used by our author to describe this peaceful, comfortable 
period often enjoyed by the people of God towards the 
close of their pilgrimage are, however, from other parts of 
the prophecy of Isaiali and Songs of Solomon and the 
Book of Revelation. 

We will now direct your attention to the different fig- 
ures, for the purpose of finding out their meaning and 
thus ascertaining what are the different ingredients which, in 
the view of our author constitutes this blissful period : and 
after this we shall endeavor to show from the Word of 
God and the experience of his people in more modern times 



THE LAND OF BEtJLAH. 491 

that such a season has been enjoyed toward the closing 
scene of life, and that it is not therefore hopeless nor pre- 
sumptive to expect to enjoy it if we are faithful unto 
death. 

You will notice in the first place that our author repre- 
sents these pilgrims as keeping each other awake by 
heavenly, enlivening conversation, while passing over the 
Enchanted Ground. They are therefore wide-awake — 
their graces in exercise and their affections enlivened wlien 
they enter upon the land of Beulah. If this had not 
been the case they would have had to pass through the 
Valley of the Shadow of Death, instead of the land of Beulah 
before entering the river of death. Hence the many 
exhortations given by our Lord to be watchful, not to be 
found sleeping at the coining of the Sou of Man. Where 
this is the case heaven may be gained at the last. It 
will be gained by every person who has been born of the 
Spirit, building upon Christ the true foundation ; but if 
asleep — if the cares of this world and the deceitfulness 
of carnal ease and security — let not such persons think 
that Christ will conduct them into the land of Beulah 
before calling them to pass the river of death — no. The 
prosjiect of death will be an awful season to such persons 
— regret for the past and fears for the future will fill their 
minds with fear and terror. And let me here express my 
fears that self-dece[)tion is much more common than it is 
generally supposed to be. You will find persons who 
have passed the days of their profession in sleepy drowsi- 
ness, making scarcely an effort to awaken themselves or 
those around them. If exerting an influence at all, it is 
to pull the church down still lower, and yet such persons 



492 LECTURE XXVI. 

have very little fear in prospect of death. Not a syllable 
is heard from their lips in the way of confession over a 
fruitless profession. Not a word by way of warning to 
those around them. Now I fear such persons are passing 
over the devil's land of Beulah. They are keeping every- 
thing quiet: building on the sand and quietly awaiting 
that ruin which will shortly come. You will see then that 
our author very properly connects Wakefulness, in passing 
over the Enchanted Ground, with the laud of Beulah to 
teach us that it is none but the lively, active christian who 
can expect such a comfortable closing scene as this. The 
first part of the description given of the laud of Beulah 
is of a general character. The air of it was sweet and 
pleasant. They heard continually the singing of birds. 
How charming to be journeying without fatigue through 
such a land as this ! But far more delightful is it to the 
believing people of God, when favored with a season of 
peace and spiritual joy towards the close of their journey. 
Now they can look back at all the way whereby the Lord 
hath led them and they can rejoice in his goodness. They 
can look forward to an exceeding and eternal weight of 
glory just at hand and they can rejoice at the prospect of 
soon being with their God and Saviour. Thus as the 
apostle Peter says : " Whom having not seen, ye love : 
in whom, though now ye see him not, yet believing, ye 
rejoice with joy unspeakable and full of glory." 

In this country it is said the sun shineth night and day. 
In the former part of their lives, they occasionally obtained 
a glimpse of the Sun of righteousness ; but he was soon 
hidden from their sight by thick clouds and the night came 
on, when they walked in darkness and had no light : but 



THE LAND OF BELTLAH. 493 

now they see him coutiuiially — his light lighteth their 
souls. There is not a speck of a cloud between him and 
them. He withdraws not himself from them by day or 
night. No wonder then that this delightful country is 
said to be beyond the Valley of the Shadow of Death and 
also out of reach of Giant Despair. For when Christ the 
Sun of righteousness shines upon the soul, its darkness is 
gone, doubting and despair are at an end. Now it is cer- 
tain from the Word ot God that his people even in the 
midtime of their days have attained such a happy state as 
this. A state in which they could no more doubt the 
excellency and the glory of Christ than they could doubt 
the sun when shining in his meridian strength. A state 
in which they could no more despair of the mercy of God 
in Christ Jesus than they could Paul when he said, " I am 
now ready to be offered and the time of my departure is at 
hand. I have fought a good fight, I have finished my 
course, I have kept the faith : Henceforth there is laid up 
for me a crown of righteousness," etc. It is remarkable 
that even in the case of hardened infidels, there has been 
an end to doubting as they drew near the confines of 
eternity. They have expressed themselves as confidently 
that there was a heaven and a hell as ever did the most 
confirmed believer. A very affecting case of this kind 
occurred not far from the place where I formerly resided. 
A certain doctor was a leader among the infidels of that 
section, and it was his boast that he believed there was no 
heaven or no hell. One of his strongest followers was 
taken sick, and as he drew near the grave he exclaimed : 
" Oh ! that doctor was here now, I could tell him that 
there is a heaven and a hell." But how different the 



494 LECTURE XXVI. 

feelings of those who see in the same moment that there 
is a heaven and that it is lost forever : and those who see 
it in its splendors and its glory and realize that it is their 
possession forever. This appears to have been the privil- 
ege of the apostle Paul : " I am in a strait betwixt two, 
having a desire to depart and to be with Christ ; which is 
far better." 

In the next place our author remarks: "they were met 
here by some of the inhabitants of the city : for the Shin- 
ing Ones commonly walked here, it being upon the borders 
of heaven." 

Our author was a believer in the ministry of angels. 
And although not much is said upon this subject in the 
Word of God to gratify curiosity, as to the fact there can 
be no doubt. "Are they not all ministering spirits, sent 
forth to minister for them who shall be heirs of salvation ?" 
Now this being the case, is it at all unlikely to suppose 
that these invisible spirits will be brought nearer to the 
soul of the believer by the exercise of faith. That as he 
draws nearer to the end of his journey he may have more 
realizing views of this i. e. to whom he will shortly come. 
And further than this, that these Shining Ones may come 
out to meet him, watch around his dying bed, to com- 
fort him and carry his spirit to its eternal home. There 
is a beautiful passage in the second part — there is now a 
legion of Shining Ones just come to town : by which we 
know that there are more pilgrims upon the, road, for here 
they come to wait for them and comfort them after their 
sorrow. In this land the contract between the bridegroom 
and the bride was renewed. They can now say: "My 
beloved is mine and I am his." Here there was no 



THE LAND OF BEULAH. 495 

want of anything. Those graces necessary to su})port 
were in abundance as well as those of a comforting nature. 
They heard voices from out the city saying, "Say ye to the 
daughter of Zion, Behold thy salvation cometh: Behold 
his reward is with him \" We have no doubt this has 
been realized in many cases by the people of God. Some 
of the sweetest, most ravishing and comforting passages of 
the Word of God have reached their hearts with so much 
power that it has seemed as if they came out from the 
throne of God. This has filled them with such calm 
serenity and heavenly joy, and has led them to express 
themselves with so much unction and propriety that all 
the inhabitants and even scoffers are put to silence in the 
presence of such a sight as this; while all the people of 
God are edified and convinced. In the next paragraph 
our author states that as the pilgrims drew near to the city 
their rejoicing increased and they had a more perfect view 
thereof. This is also very natural that men who had so 
much of the happiness of heaven should rejoice more than 
in any former part of their journey, when it was so far 
different from what it is now. Also that they should now 
get a clearer and more distinct view of the city than they 
ever had before, and that the sight of these should be 
in some measure overpowering. Leading them to exclaim 
with the Spouse : " If ye see my beloved tell him that I 
am sick of love." As with David : " My soul longeth, 
yea even fainteth for the courts of the Lord : my heart 
and my flesh crieth out for the living God. My soul 
thirsteth for God, for the living God. When shall I come 
and appear before God;" thus instead of fearing death, 
they long for the moment to come when this earthly taber- 



496 LECTURE XXVI. 

nacle shall be dissolved and the disembodied spirit enter 
upon those joys and pleasures which they see awaiting 
them in heaven. 

But notice this rapturous enjoyment in prospect of 
heaven, our author represents his pilgrims in the next 
paragraph as pressing onward. 

It is no evidence that hopes and joys and raptures 
are of the right kind when they make people sit down 
satisfied with present attainments ; but when they lead one 
to arise and press forward with more earnestness to the 
prize in view, it is a good evidence that they come from 
the Spirit of God. The design of this paragraph we think is 
to describe to us, by a number of striking figures, the 
heart-felt joy and the deep interest with which the dying 
saint while in the land of Beulah, with heaven in his eyes 
and the glory and happiness of heaven filling his heart, 
will attend upon the ordinances of God. Most generally 
when traveling through this delightful land their days of 
attendance on the public ordinances are at an end. They 
are laid upon a bed of sickness from which they are not 
to arise, or their bodies are shut up in a prison like Paul. 
But they have othei- ordinances — reading the Word of 
God and prayer and praise and conversing with godly 
friends about the things of God. And with what ardor 
and delight do they now engage in these ordinances. When 
they are heard lifting up their trembling voices in prayer 
or praise you can almost fancy you are listening to one 
come from another world. Their faces beam with seraphic 
joy, an index of that overflowing joy which now fills 
their whole hearts. And why is it we cannot thus always 
feel when waiting upon God ? Why is it that we cannot 



THE LAND OF BEULAH. 497 

have the same enjoyment of" heart as is experienced by the 
dying saint ? Why is it there is so little hope that our affec- 
tions are so dull and heavy in reading the Scriptures? 

In the next paragraph our author remarks : " Now, I 
beheld, in my dream, that they talked more in their sleep 
at this time than ever they did in all their journey." We 
can hardly think that our author here intends to repre- 
sent these pilgrims as asleep in a sinful sense. It must be 
that quiet rest and satisfaction produced by these views 
which is here meant. One peculiarity of this sleep is 
here noticed, that it led those under its influence to talk 
more than they did in all their journey. How natural 
and how correct this part of the description. Those who 
are thus brought into full view of the city and their souls 
are under the influence of the full assurance of hope. 
Such persons cannot contain themselves. They can now 
talk without an effort of the things of God. It is remark- 
able what a change now comes upon those hitherto unable 
to speak. They may be as weak in intellect as children, 
yet they now express themselves in a manner appropriate 
to the most experienced saints. 

In the next paragraph it is stated that as the pilgrims 
drew nearer the city, the sight of it became so glorious 
that they could not behold it with open face ; but through 
an instrument made for that purpose. So although the 
discourses of heaven may be very clear and bright, yet it 
would not do for God to unveil the full glories of the 
place to his people so long as they remain in the flesh. 
Says Paul : " Flesh and blood cannot inherit the kingdom 
of God." So the disciples, on the mount of Transfigura- 
tion, " When a bright cloud overshadowed them and a 



498 LECTURE XXVI. 

voice out of the cloud spake unto thera they fell on their 
faces and were sore afraid." 

True it is that now " we see through a glass darkly, but 
then face to face." While thus advancing forward toward 
the city, our author represents two Shining Ones meeting 
these men. They converse with them and impart to tliem 
some valuable information. Whether our brother intends 
by this to adopt the ojjinion of some, that believers some- 
times receive premonitions and warnings of death through 
the ministry of angels we cannot tell. It is certain that 
some have spoken of the time of their death with the 
utmost certainty and the event has turned out as they pre- 
dicted. But from what has already been said of the 
ministry of angels, it is certain that they do meet the 
people of God outside of the walls of the city and in 
various ways strengthen, encourage and comfort them in 
the last conflict. These Shining Ones tell thera they had 
but two difficulties more to meet with and then they should 
be safe in the city. There is no doubt at all but death is 
meant by one of these difficulties ; but what is intended 
by the other? It is generally thought that admission 
by the gate is the other. But we can scarcely think that 
our author would represent this as a difficulty. We must 
regard death as putting an end to all the difficulties of the 
believers. Suppose then we understand the physical pains 
of death as one of these difficulties and spiritual troubles 
as the other. This would be correct in itself and corre- 
spond with the statement afterwards made by our author. 
If you look at the pilgrims passing over the river you 
will find that Christian was almost overwhelmed with 
fear and in order that he might be comforted Hopeful had 



THE LAND OF BEULAfl. 499 

to remind him of the precious promises of God. Then 
Christian and Hopeful were of good cheer ; both took 
courage and the enemy after that was as still as a stone 
until they were gone over. The river of death to these 
as to all disciples is deeper or shallower according as they 
believe in the King of the place. Neither friends or 
angels can grant help, only the Lord Jesus Christ who has 
taken away the sting of death and robbed the grave of 
victory. AYe have thus hastily passed over the various 
figures employed by our author in describing the passage 
of the pilgrims through the laud of Beulah to the Celestial 
City. An important inquiry yet remains : is this a fancy 
sketch of our author or is it reality ? In other words, does 
the Lord often grant to his people a season of ease and 
high spiritual enjoyment before passing through the river 
of death and are they filled with the Holy Ghost so that 
they see heaven before them and have a well grounded 
assurance that they will be admitted ? We have already 
answered this question in the affirmative ; but the proof 
of this is what we ask your attention to now. We say 
that this privilege is especially granted in two cases. 

First. In times of persecution and in the case of those 
suffering for Christ's sake. 

Second. In the case of trembling ones. Those who 
through fear of death are almost overcome with terror, to 
such are these privileges granted that their end may 
be calm and delightful. As an example of the first we 
would refer you to Jacob and the vision given him in the 
hour of his suffering : and also to Stephen who saw the 
heavens open and the Son at the right liand of the Fatlier. 
Besides these we might mention a long list of God's 



500 LECTURE XXVI, 

faithful ones who were granted visions to cheer and sustairi 
them in the dark hour of trial and death. 

In conclusion we would say that we have now considered 
the manner in which God's redeemed people are enabled 
sometimes to meet with death. And as this is an event 
which we all have to meet : let me ask you do you think 
God will lead you through the land of Beulali previous to 
meeting with the last enemy ? This should be your aim — 
this should be your prayer to God. You will find this to 
be inexpressibly comfortable — yes, when you stand by the 
brink of Jordan, when you feel the breeze blowing from 
its cold waters, an assurance of God's comforting presence 
then will afford you more comfort than all the world 
besides. If then the enemy of souls should offer you 
assistance you can say: "Get thee hence, Satan. My 
Father in heaven is with me, and he will help me safely 
over." It will also be for the glory of God and for the 
credit of religion, when it is seen how this religion can 
support a poor, weak mortal and make him to triumph in 
the hour of dissolution. Such a confession will not only 
confirm the hearts of the godly: but it will also shake the 
confidence of the ungodly. But remember God prepares his 
people for this. It is the privilege of none but believers. 
But it is not the privilege of all believers. If you are 
resting contented among the sleeping and the careless you 
need not expect to pass through the land of Beulah. But 
many of the disciples ol Christ walk in darkness, having 
no hope until toward the end and then are permitted to 
exclaim " to me to live is Christ, to die is gain." 

Another way of meeting with death is more to be 
dreaded and that is having a false confidence : supposing 



THE LAND OF BEULAH. 



50t 



all to be well when we have never been made to know 
self or Christ. Let us endeavor to be able to say with 
Paul : "I know whom I have believed and am persuaded 
that he is able to keep that which I have committed unto 
him against that day." 




I 



THE PASSAGE OF THE RIVER. 



LECTURE XXVII. 



Pilgrims' feelings at sight of the Eiver. — They inquire after another 
way. — Experience of the believer in the hour of death. — The Unbe- 
liever. — Pilgrims enter the river. — Christian's Experience. — Hope- 
ful comforts him. — Cause of fears. — Pilgrims safely over and are 
met by the Sliining Ones. — Their Conversation. 

The next subject which presents itself for our consider- 
ation is, the passage of the pilgrims over the river, by 
which our author designs to describe the death scene of 
the christian. The figure is undoubtedly borrowed from 
the river Jordan, over which the children of Israel had to 
pass into the land of Canaan. Was it necessary to pass 
this river in order to get out of the wilderness and enter 
upon the possession of the promised inheritance, so the 
river of death must be passed through in order to get out 
of this world and enter upon the possession of tiie heavenly 
inheritance. Was the river Jordan without a bridge, so 
that there was no way for the children of Israel to cross it, 
but passing its waters — so death may be compared to such 
a river, it must be passed through. No way of entering 

502 



THE PASSAGE OF THE RIVER. 603 

heaven but through its cokl waters. Did Jordan at certain 
seasons overflow its banks, and did the children of Israel 
find it at its highest flood when called to pass over it — in 
a similar state do the spiritual Israel find death when 
called upon to pass through it to heaven. Was it the Ark 
of the Covenant which opened up a way for the ransomed 
of the Lord to pass over, for the inspired historian tells 
us that the Ark entered the waters before them to open up 
a way for them and that it remained in the midst of Jor- 
dan until the children of Israel were clean passed over — 
so it is Christ the Antitype, who opens up a way for 
ransomed ones, so tliat the waters overwhelm them not. 
But here the similarity between the passage of the children of 
Israel through Jordan and that of the christian through 
death ends. There may be and doubtless have been cases in 
which the people of God have passed through death as 
coolly and as free from terrors as the children of Israel 
appear to have passed through Jordan. But generally 
this is not the case. When they come to stand upon the 
brink of the river of death and realize that the next step 
will be into the world of spirits, — a few moments more 
and they shall see God and appear before his judgment 
seat, — no wonder if now they tremble and if it should 
require all the support and consolations of the gospel to 
keep their heads above water. And it is worthy of remark 
that it is not weak believers alone who are thus affected in 
prospect of death, persons who through fear of death are 
all their lifetime subject to bondage. When such persons 
are called to go over the river of death, God orders mat- 
ters so, that the waters are at their lowest : but it is the 
most advanced saints, persons possessing the strongest 



504 LECTURE XXVII. 

measures of faith are strangely agitated and sorely tried 
in prosj^ect of death. Hence it is that our author draws 
such a picture of the death of his pilgrims as you have 
here. And of the two, the most advanced christian, the 
man who had withstood the sorest temptations and had 
the greatest number of scars endured in the spiritual con- 
flict — this is the man whom he represents as the most 
sorely tried now and having the greatest difficulty to bear 
up amidst the terrors of death. Perhaps our author 
designed this as a picture of what he feared death might 
be in his own case. He had sustained many a shock from 
the temptations of the enemy through life. He had been 
often distressed by the remembrance of his past sins and 
perhaps he feared another attack in the moment of death ; 
that then the remembrance of his sins might cause 
him to tremble. If such was the case he was happily 
disappointed. His death was calm and serene. The 
enemy was not permitted to hurl a single one of his fiery 
darts at him. His faith in the atonement was so strong 
that the remembrance of his first sins troubled him not ; 
but calmly and quietly he passed into the presence of his 
God and Redeemer. May God grant to us a similar 
privilege that thus our fears may be disappointed, and 
when it is said to us : to-morrow thou must pass over the 
Jordan, that then leaning by faith on the arm of Jesus 
we may venture down into the cold waters and pass 
through in peace and safety to the other shore. But it is 
well enough for us to reflect that it may be otherwise and 
perhaps for the worst. Have you not sometimes seen the 
western sky glowing with the most beautiful colors and 
yet the sun goes down under a dark and lowering cloud, 



THE PASSAGE OF THE RIVER. 505 

threatening a stormy night. Such sometimes is the death 
of the christian, and yet it is remarkable that even in such 
cases the clouds disperse and they express themselves in 
hope. It is said of John Knox, in the hour of his deaths 
that having seemed to have fallen into a slumber inter- 
rupted with heavy moans and being asked why he sighed 
so deeply, he replied : " I have during my life sustained 
many assaults of Satan, but at present he has assailed me 
most fearfully and put forth all his strength to make an 
end of me at once, the cunning serpent has labored to 
persuade me that I have merited heaven and eternal bless- 
edness by the faithful discharge of my ministry. But 
blessed be God, who has enabled me to quench this fiery 
dart by suggesting to me such passages as this: "But by 
the grace of God I am what I am : and his grace which 
was bestowed upon me was not in vain : but I labored 
more abundantly than they all : yet not I, but the grace 
of God which was with me." It may be that our author 
had this case before him when he described the pilgrims 
passing over the river of death. Let this however be as 
it may, the scene here described by such striking and 
expressive figures has been realized in whole or in part by 
multitudes of dying christians. 

In the commencement of this passage, our pilgrims are 
represented as having the gate of the city full in view. 
But between them and the gate there was a river. There 
was no bridge to pass over, and the stream was deep. At 
the first sight of the river, both the pilgrims gave a start. 
The rapid pace at which they were proceeding was relaxed, 
and the form of their visage became altered. The Shining 

Ones, however, told them that they must go through, or 

22 



506 LECTtlUE XXVIi. 

else they could never come at the gate. Then did they 
begin to inquire, if there was no other way to get at the 
gate ? Yes, replied their guides, but this way is so special 
that only two men have been permitted to pass by it: 
Enoch and Elijah, and none others shall pass by it until 
the sounding of the last trumpet, when those that are alive 
of the people of God, shall be changed, and without tasting 
of death, shall be caught up in the clouds to meet the Lord 
in the air. On hearing this, our pilgrims become faint and 
uneasy, and it is remarkable that Christian, the most experi- 
enced of the two, partook most of this feeling. They now 
looked around this way and that, but it was all in vain. No 
way could be found by which they might escape the river. 
They then asked the Shining Ones, if the waters were all 
of a depth ? So they replied, no ; but withal informed 
them that they could not help them in this matter. "You 
will find it," said they, "deeper or shallower as you beKeve 
in the King of the place." 

Now, in all this, there is something solemn and affect- 
ing. God's people may long have thoughts about death, 
and they may have been long preparing for death. But 
after all, when they come to stand upon the brink of the 
river; when they feel the cold breeze from its waters 
blowing upon their souls, they will find it even more aw- 
fully solemn than they even thought of through life. How 
many reluctant feelings will now struggle in the heart ? 
The solemn sensation of passing out of time into eternity. 
The pangs of dying. The forcible removal of the soul from 
her ancient habitation. The breaking up of the earthly 
habitation. The thought of entering the world of spirits j 
and appearing before Judge of all. No wonder if thoughts i 



THE PASSAGE OF THE RIVER. 507 

of these things cause the soul to tremble upon the brink of 
dissolution. And what is very remarkable, these feelings 
are the most powerful and oppressive in the case of the 
most eminent christians. He who holds in his hands the 
keys of hell and death is sometimes pleased to try them 
severely in the hour of dissolution. "While on the other 
hand, weak believers are wonderfully surprised to find 
their fears all gone when they come to that point which 
they feared through life. 

But such is the prospect of death to the believing people 
of God, so awfully solemn does it appear when near at 
hand, that nothing can sustain the soul but a firm, personal 
reliance upon the Lord Jesus Christ, as dying for our sins 
and rising again for our justification and now exalted to 
the right hand of God to communicate all necessary sup- 
plies of grace for the support of his people in life and in 
death. " Fear not," says he to his servant John, " I am 
the first and the last, I am he that liveth and was dead ; 
and, behold I am alive forevermore. Amen ; and have the 
keys of hell and of death." It was thus that the Martyr 
Stephen met with death. His faith must have been strength- 
ened to an extraordinary degree; for it is said that he lifted 
up his eyes to heaven " and saw the glory of God and Jesus 
standing on the right hand of God." But it will be with 
the believer in immediate prospect of death as it was with 
Peter when he asked the Saviour to bid him to come to him 
on the water ; and when Christ said " Come," he went down 
out of the ship and all went well as long as he kept his 
eyes on Jesus — thus indicating that he depended upon his 
power to keep him from sinking — but when his eyes were 
withdrawn from Christ and fixed upon the tempestuous sea, 



608 LECTURE xxvn. 

then his heart failed him and he began to sink and cried 
out in fear : " Lord, save me." Let us not forget this, that 
as a general rule, the waters will be shallower or deeper 
as we believe in the King of the place. That in pros- 
pect of death, it is not what we have done in life; it is 
not the measure of grace that we have already received ; 
it is not the advice, the prayers and good wishes of friends. 
No, nor is it the invisible ministry of angels, however much 
importance we may attach to the ministry of these spirits, 
it is none of these that can keep away terror from the soul 
in prospect of death. Nothing but a firm, unwavering, 
personal reliance upon the Lord Jesus Christ. 

And oh ! if death is sometimes so terrible to the peo- 
ple of God ; if, in the language of the prophet, it causes 
their flesh to tremble and rottenness to enter into their 
bones ; what must it be to those who have never been 
reconciled unto God through the blood of his son, but to 
whom death comes as the penalty of the law of God, as 
the king of terrors to hand over the sinner to the judgment 
seat of God and the retributions of eternity. It is true 
that sometimes the wicked have no bonds in their death, 
no fearful looking for of judgment which awaits them. 
This, however, is generally the case with those resting upon 
some false ground of hope; but whose consciences have 
never been awakened to see the strictness and the purity of 
God's law. We have an afi^ecting instance of this in the 
case of Ignorance. But where men through life have set 
God at defiance and acted in opposition to their convictions 
of truth and duty and tried to say with the fool : " There 
is no God," they may find the utmost difficulty in keeping 
the mind quiet through life. Often the thought has pressed 



THE PASSAGE OF THE RIVER. 509 

itself upon the mind with such force that it could not be 
shaken off. There is a God, and if I die as I am now 
living, I must be miserable. Now, what must be the con- 
dition of such men in the presence of death ? If the true 
christian fears, what must be the state of the man who feels 
a load of guilt pressing uj)on his conscience ? No hope of 
it being taken away, if, as the apostle says, " The right- 
eous scarcely be saved, where shall the ungodly and the 
sinner appear ? " 

Let us next attend to the actual passage of these pilgrims 
through the river. Seeing there was no other way to the 
gate but through its waters, they at length entered them. 
And, as soon as Christian had done so, he began to sink, 
and he cries out in the words of the Psalmist : " I sink in 
deep waters, the billows go over my head, all his waves go 
over me, Selah." This is designed to represent the fearful- 
ness and hopelessness which for a moment may come upon 
the dying christian, and which will certainly come upon 
him, if the eye of his faith is not fixed upon Christ. Our 
author then introduces Hopeful as endeavoriug to com- 
fort him. His object in this seems twofold. First, to 
show that while true christians may be sorely distressed in 
passing through death, this may be the case even with 
the most eminent christians. Yet it is not the case with 
all. Some are wonderfully supported in the hour of disso- 
lution. When their heart and their flesh do fail them, God 
is the strength of their hearts. They experience tlie truth 
of that promise :." As thy day so shall thy strength be." 
The day of death is a day that requires unusual strength. 
The christian knows the glorious character of that God 
into whose presence he is about to enter. He knows the 



510 LECTURE XXVII. 

evil and the desert of sin. He knows the danger of self 
deception and the awful misery of coming short of an in- 
terest in Christ. These things have appeared awful to him 
through life, and they appear indescribably awful to him 
now in the hour of death. But his heart is fixed. His 
confidence is placed upon the Lord. He can say with 
Paul : " I know whom I have believed and am persuaded 
that he is able to keep that which I have committed unto 
him against that day." And he is not disaf)pointed. The 
Lord Jesus communicates strength proportionate to the need 
of the dying hour, so that if not in raptures he is at least calm 
and can bear unmoved the loosing of one pin after another 
of the earthly tabernacle and the sight of the dark waters 
of death and that vast eternity stretching beyond. 

But, second, he designs to represent the comfort and the 
benefit which the dying christian may desire from the coun- 
sels and encouragement of a hopeful companion. It is true 
that when it comes to the last act — the separation of the 
soul from the body — no living human being can be with 
the christian to comfort and encourage him by his advice 
then ; but up to that moment he may. And the advice of 
a pious friend suggesting the promises and encouragements 
of the gospel and by means of them endeavoring to dispel 
the gloom which is settling upon the mind of the dying 
christian has often been successful to this purpose and the 
means of enabling him to depart not only with calmness, 
but joy unspeakable and full of glory. 

" Be of good cheer, my brother," rejilies Hopeful, " I 
feel the bottom and it is good." The dying christian, whose 
faith is fixed upon the promises of an immutable Saviour, 
will feel the bottom and find a good resting place" for his 



THE PASSAGE OF THE RIVER. 511 

feet while passing through the swellings of Jordan. And 
the skillful believer while endeavoring to comfort and en- 
courage those who in death are distressed with strong fears, 
will direct them to these promises, assuring them that they 
furnish safe and sure ground for their feet. 

But instead of taking comfort to himself from this declar- 
ation of his friend, Christian replies: "Ah, my friend, the 
sorrows of death have compassed me about." How very 
afiPecting is this passage ! The dying believer deprived of 
hope, darkness upon his soul, reason tottering upon its 
throne through bodily diseases, the remembrance of for- 
mer comfort gives no peace to his soul. Two things ad- 
ditional : troublesome thoughts of the sins committed in his 
unconverted state and since he became a follower of Christ. 
And it is likely as the soul draws near to the eternal state, 
the power of memory becomes enlarged, so that it can in a 
moment take in the record of the whole of the past life. 
How distressing ! What are all the pleasures of sin com- 
pared to the anguish which it may give to the soul in the 
hour of death? And again, the temptations of Satan. If 
he be let loose as a roaring lion now ; if permitted to hurl his 
fiery darts at the dying christian, while he has so much ado 
to keep his head above water, how distressing. Satan may 
take various measures to harass the dying believer ; but none 
can be more eflPectual than that here mentioned — the re- 
membrance of former sin. Christian being in such a state 
as this his companion had the greatest difficulty to keep 
his head above water. Sometimes he would be quite down 
and then ere long rise up again, half dead. No effort was 
was left untried by Hopeful to revive the drooping courage 
of his companion. "Brother," he said, "I see the gate 



512 LECTURE XXVII. 

luid men standing by to receive us." But even this would 
not do. Christian replies : " It is you, it is you they wait 
for." 

There is something very natural in this part of the repre- 
sentation. Have you ever tried to comfort the troubled 
soul of a christian ? You may bring forward promise after 
promise and one consolation and encouragement of the gos- 
pel after another, and he will deny the truth of none of 
these things, but they do not apply to him ; they are for 
others. Instead of drawing encouragement from these 
things, the most discouraging conclusions are drawn from 
his present darkness and distress of mind. You may also 
see from the use which Hopeful makes of the Word of 
God and the effect which it has upon the mind of Chris- 
tian, the benefit of a judicious application of scripture truth 
to the case of the tempted and tried believer. How soon 
God may make it the means of dispelling the clouds which 
brood over his mind and administering comfort and conso- 
lation. On Hopeful addressing this portion of the Word of 
God, " There are no bands in their death, but their strength 
is firm" (referring to the death of the wicked) it is said he 
began to muse. When Hopeful following up the advan- 
tage which he had thus far gained, added : "Be of good 
cheer, Jesus Christ maketli thee whole." 

With that, light brake in upon the soul of Christian 
and he cried out : " Oh ! I see him again and he tells me, 
When thou passeth the waters, I will be with thee: and 
through the rivers, they shall not overflow thee." How beau- 
tiful is all this. We must have felt for the sorrows of Christian 
thus far and even though we know that it must be well 
with those who fear God when they enter the eternal 



THE PASSAGE OF THE RIVEK. 613 

world, yet it is painful to think of the christian dying 
under a cloud. But how pleasing to see the cloud break- 
ing away and the soul which a little ago walked in doubt 
now becoming calm and collected, and to hear the last 
words of the believer, words of triumph and promise.' You 
have sometimes seen the sun towards its setting, enveloped in 
clouds threatening a dark and stormy night, but all at 
once just before he goes down the clouds are scattered and 
he shines forth most gloriously. What a beautiful appear- 
ance does this sometimes present. But still more beautiful, 
more glorious to see the dying christian after complaining, 
''I am cut oflF from thy sight, I am a lost man," suddenly 
regaining his composure and leaving the stage rejoicing 
and triumphantly saying with Paul : " ' O death where is 
thy sting, O grave where is thy victory?' Welcome, 
death thou hast no further terror for me." And I think it 
will be found true that this blessed change is brought 
about by some passage of the Word of God suggested to 
the mind or mentioned by some christian friend. I have 
read of a dying saint whom his friends could not comfort. 
At Igst one day the tone of address was changed and he 
was charged with the heinous sin of unbelief, and that 
passage, " The Spirit and the bride say come," etc., was 
recited to him. On hearing this he became agitated, his 
countenance changed and his friends concluded that one of 
his violent paroxysms of pain had come on ; but how great 
their surprise to hear him break out in rapturous praise of 
the grace of the Lord Jesus Christ. The enemy made two 
or three attempts afterwards to involve his soul in darkness, 
but his gracious Lord stood by him and strengthened him. 
And so it has often taken place that those who for a time 



514 liECTUEE XXVII. 

have been most distressed have at length died most tri- 
umphant. Thus our pilgrims are conducted in safety 
through the river of death. And who shall attempt to 
describe what follows ? Up to that moment we can hear 
from the lips of the dying Christian, his feelings of des- 
pondency or joy, his hopes and fears. But no sooner is 
the silver cord loosed and that mysterious connection which 
binds together soul and body dissolved, than all corres- 
pondence between that individual and the world is at an 
end. Oh how anxious would we be that after having 
passed the boundary of eternity he could return again and 
tell us his views and his feelings now. But it cannot be. 
No traveler has ever returned with the tidings and there 
is but little in the Word of God respecting the state of 
the disembodied spirit, immediately after death. There is 
however one passage, and our author has taken advantage 
of this in the finishing of his picture. I refer to the 
parable of the rich man and Lazarus. As the angels are 
represented there as taking up the soul of Lazarus and 
carrying it into Abraham's bosom — so the Shining Ones 
are here represented as meeting the pilgrims on the other 
side of the river and by them they were conducted to the 
City of God far beyond the clouds. To this point they 
ascended swiftly being carried by the angels and having 
left behind them their mortal garments in the river. And 
as they advance onward and upward in company with 
these heavenly conductors, they talked sweetly together 
and were comforted because they had got safely over the 
river. There is something inexpressibly grand in this 
thought. The pilgrims were comforted because they had 
got safely over the river. Here is a subject on which you 



THE PAPSAGE OF THE RIVER. 515 

may try to think but you will find it above your highest 
effort. The disembodied spirit just entered eternity, death 
behind, heaven before. And, on the other hand, it is just 
as difficult to conceive the feelings of that soul which has 
left death behind and hell is just before. In conclusion : 
how is it possible to hear of such things and your heart 
not burn within you. Think of the death of a true saint. In 
some cases nothing but calmness: in others raptures. 
Christ is with them and will keep their heads above water. 
The moment the soul is delivered from the body it will be 
carried by angels to the paradise of God. 

" There shall be no more curse : but the throne of God 
and of the Lamb shall be in it : and his servants shall 
serve him." 

But on the other hand, if the soul is unpardoned it 
must meet with death : and what will it do in the swellings 
of Jordan? 

No Saviour will be there, nothing to accompany the 
immortal soul into the eternal world but a guilty conscience. 

" The sinners in Zion are afraid : fearfulness hath sur- 
prised the hypocrites : who among us shall dwell with the 
devouring fire? Who among us shall dwell with everlast- 
ing burnings?" 




ENTRANCE INTO THE HOLY CITY. 



LECTURE XXVIII. 



Angels with Hopeful and Christian. — Met by heavenly host. — Joy of 
angels. — Character of the redeemed. — Certificate presented. — The 
song of redeeming love. — Contrast between the end of Christian and 
Ignorance. 

In our last lecture your attention was called to the pas- 
sage of the pilgrims over the Jordan of death, that dark 
and fearful river which divides the wilderness in which 
the christian has his sojourn and pilgrimage, from the 
heavenly Canaan. In the person of Hopeful our author 
has very beautifully described the closing scenes of a 
believer dying in hope — who finds firm ground for his feet 
upon the promises, throughout the passage of the river. 
And in the person of Christian he has, with equal beauty 
and correctness described that of a believer, who at his 
first entering the waters has to contend with strong doubts 
and fears and who is for a time distressed by a remembrance 
of former sins, together with the temptations of Satan. 
At length, however, his compassionate Saviour puts an 
end to the painful conflict by sending forth a word with 

516 



ENTRANCE INTO THE HOLY CITY. 617 

power which dispels all his fears and fills him with com- 
fort, so that he passes through the last part of the river 
without difficulty. And possessing the faculty of speech, 
he expresses himself in such triumphant strains that his 
pious friends who surround his death-bed are filled with 
admiring gratitude for the grace of God. And now, that 
the river of death is safely passed and the disembodied 
ransomed spirit in the hands of angels to be carried to 
heaven, if we could look into the invisible state into which 
that spirit has entered, what a different scene would pre- 
sent itself from that which is going on in the world of 
sense. Thus far surviving friends have put a restraint 
upon themselves, but now they attempt no longer to keep 
down the flood gates of their sorrow. The chamber of 
death is filled with moans and lamentations. Like Joseph, 
when his father was dead, it is said, he fell upon liis 
father's face, and wept upon him and kissed him. They 
may not indeed have a doubt that their dead, departed 
friends have gone to heaven. Joseph entertained not a 
doubt of the kind respecting his father and yet he wept 
sore. And so in similar cases, if our friends have died 
in hope, this will comfort us, but it will not prevent our 
tears from flowing. Even our Saviour wept at the grave 
of Lazarus, though he had no doubt respecting his con- 
dition and knew perfectly what he himself would do for 
him. But turn your eyes from that weeping circle left 
behind and follow that disembodied spirit beyond the river 
of death and what a contrast. " The ransomed of the 
Lord shall return and come to Zion with songs, and 
everlasting joy upon their heads: they shall obtain joy 
and gladness and sorrow and sighing shall flee away." 



61 S LECTURE XXVIlt. 

The disembodied spirit is now in the hands of angels, 
who are carrying it upward to the Celestial City. Our 
author goes on to describe in his own sweet, striking and 
scriptural language the conversation between these angels 
and Hopeful and Christian by the way. Language which 
no man could use who had not drank in the beautiful 
descriptions of heaven given in the Word of God, and 
who was not acquainted with the hopes to which these 
descriptions are calculated to give rise in the hearts of the 
people of God. And although you may choose to say 
that this conversation is fanciful, yet we cannot but regard 
it as a sanctified fancy. There is nothing here which is 
not natural and agreeable to the Word of God. 

It is certainly correct to represent the disembodied 
spirits of the ransomed of the Lord carried by angels to 
their heavenly home. The language of our Saviour 
respecting Lazarus puts this beyond doubt. It is certainly 
correct to represent them holding converse with angels. 
Of the possibility of this there cannot be a doubt in the 
mind of any person who has carefully read the Word of 
God. In heaven an innumerable company of angels and 
the spirits of just men made perfect, constitute one grand 
company. 

In the Book of Revelation they are represented again 
and again as uniting in the same song of praise. Angels 
cannot indeed sing that part of the song : " Thou art 
worthy to take the book and to open the seals thereof for 
thou wast slain and hast redeemed us," etc. We cannot 
indeed conceive how it is that the disembodied spirit of a 
believer can be conscious of the presence of an angel. We 
cannot conceive how the one can convey its thoughts and 



ENTEANCE INTO THE HOLY CITY. 519 

feelings to the other. God has not told us this in his 
Word, and if he had, we could not understand it. But 
as to the fact there cannot be a doubt, that as soon as the 
ransomed of the Lord leave the body they become con- 
scious of the presence of angels and can converse with 
angels and angels with them. Now this far being certain, 
is it to be thought that no conversation takes place between 
the river of death and the Celestial City, while the angels 
are carrying them upward to the place of heavenly rest ? 
Such a supposition would seem to us unnatural. These 
ministering spirits tenderly love the redeemed family of 
Christ. Will they not therefore be anxious to comfort 
and gladden them and what subject could be more fitting 
to accomplish this than the subject here introduced by 
our author, the glories and happiness of the Celestial City, 
which these angels had seen and which they had long 
enjoyed. If then the scene here introduced by our author 
as transpiring while the angels are carrying the liberated 
souls of these pilgrims to heaven is natural, it cannot be 
doubted that the information which he represents these 
angels as giving them respecting heaven is scriptural. The 
description given of heaven by the angels is every way 
worthy of them. It consists of a succession of figures 
gathered fresh from the field of Scripture truth. And 
surely it is scarcely possible to read these glowing figures 
and our hearts not burn within us and longing desires not 
to be excited for the day to come when we shall enter upon 
the reality of that happiness and glory which is set forth by 
these figures. What follows is something very natural and 
agreeable to the scene which our author is endeavoring to de- 
scribe, As the angels who had the souls of liberated pilgrims 



520 LECTURE XXVIII. 

in charge approached nearer to the Celestial City, there 
came forth a company of the heavenly host to meet them. 
Now this you may call fancy ; but it is very natural fancy 
and has a strong probability in its favor. In fact it is 
only carrying out to its legitimate consequences some of 
those beautiful and striking figures which you find in the 
Word of God, descriptive of the reception of his people 
home to heaven. Let it suffice to ask your attention to 
two of these. The one is the reception of the bride home 
to the house of the bridegroom. This is a figure frequently 
occurring in the New Testament ; but we refer to the 45th 
Psalm, verse 15: "With gladness and rejoicing shall 
they be brought: they shall enter into the king's 
palace." It was customary at Jewish weddings, when 
the party accompanying the bride approached near 
to the house of the bridegroom, for a party to issue forth 
from thence to welcome her home. Is it not natural to 
suppose, that when Christ is bringing home to heaven those 
who are his bride, the blessed inhabitants of that place 
shall go forth to meet them and welcome them. The 
other figure to which we would refer is borrowed from the 
return of conquerors honored with a triumph. [II. Peter 
1: 10,11): "Wherefore the rather, brethren, give dili- 
gence to make your calling and election sure ; for if ye do 
these things ye shall never fall : For so an entrance shall 
be ministered unto you abundantly into the everlasting 
kingdom of our Lord and Saviour, Jesus Christ." 

Now it was customary when a conquering hero was 
returning to the capital for the people to issue forth to 
meet him and congratulate him and welcome him home. 
And is it not natural to suppose that when the redeemed 



ENTEANCE INTO THE HOLY CITY. 521 

people of God are eiitering lieaveu as conquerors, the 
inhabitants of that blessed place may issue forth to con- 
gratulate them and welcome them home? There are two 
cases in Scripture which furnish an argument from analogy 
in favor of the same idea. The one is the reception of 
Christ into heaven. There cannot be a doubt from many 
passages of Scripture, but he was met by a multitude of 
the heavenly host. And if this was the reception of the 
Head, is it not natural to suppose that the members will 
meet with a similar reception, though on a smaller scale. 
The other case is that of the second coming of Christ, 
when the dead are raised up and the living changed and 
caught up to meet the Lord in the air, they will be met 
by a company of the heavenly host — is it not natural to 
suppose that a similar scene will be enacted when a single 
soul passes from earth to heaven. What a beautiful idea is 
this ! What a grand view does it give us of the value of 
an immortal, redeemed soul ! However that soul may have 
been despised in life, though like Lazarus, it may have 
found more compassion from dogs, than from men, yet it 
has a company of angels to carry it home to heaven ; and 
another company to come forth and welcome it home. 
Now, is this to be wondered at when we consider that that 
soul was so honorable and counted worth so much in the 
eyes of Christ that he left heaven for its sake and poured 
out his soul unto the death. When the company of angels 
conducting the souls of these pilgrims meet the other 
company coming from the Celestial City, our author 
very naturally represents them as saying to them : "These 
men loved the Lord in the world, left all for his name; and 
He hath sent us to fetch them, and we have brought them 



522 LECTURE XXVIII. 

thus far that they may go in and see the blessed Redeemer." 
Here in a few words you have the character of the believ- 
ing people of God and also the reward which they have 
kept in view and which will be bestowed upon them when 
they get home to heaven. They are a people who have 
loved the Lord of angels, and as a consequence of their 
love to him, they have left all for his sake ; then as a re- 
ward the angels have been sent to fetch them and that they 
may go in and see' the blessed face of their Redeemer. 

This intelligence diffused a thrill of joy through all the 
ranks of that company. For if there is joy among the 
angels in heaven when one sinner repenteth, much more 
may we suppose there is joy when the soul has escaped all 
the difficulties of life and passed the river of death and is 
about to be admitted into the Celestial City. No wonder 
that the blessed, happy sjjirits who burn with such fervent 
desires for the glory of the Son of God and who take such 
an interest in the happiness of his redeemed people ; no 
wonder that there should be such great joy among them as 
they conduct a liberated soul into the presence of the Re- 
deemer. They are therefore represented as giving a shout, 
saying: "Blessed are they that are called to the marriage 
supper of the Lamb." In the next place as they drew 
nearer the city several of the King's trumpeters, clothed 
in white and shining garments, are represented as coming 
forth to meet them. They welcome the approach of the 
new comers to the abodes of bliss with a shout and a merry 
noise and the sound of a trumpet. In this triumphant 
manner they were conducted forward. They were sur- 
rounded on every side with minstrels and singers ; and they 



ENTRANCE INTO THE HOLY CITY. 523 

made such melody and triumphing and rejoicing as if 
heaven itself had come down to meet them. 

They were scarce able to contain themselves for the un- 
bounded joy with which they were already filled ; and 
especially when they thought that this was the company 
among whom they were to have their dwelling forever and 
ever. Now, as we said before, all this may be regarded by 
some as mere fancy, yet it is fancy which has a foundation 
in fact. The coloring and the figures may have their origin 
in fancy ; but who can doubt the reality of the thing itself 
designed to be described. That when the disembodied spirit 
comes in sight of heaven — when it gets a distinct view 
of that blessed, glorious place and sees more clearly than 
ever it had done upon earth, the things which God hath 
prepared for them that love him, it is filled with joy and 
gladness. But remember that while all his saints have 
this honor, it is bestowed upon none but those who have 
loved the Lord Jesus Christ and forsaken all for his sake. 
But remember as carefully that none of these things, the 
procuring cause of their happiness, rests with themselves. 
It is Christ alone — Christ in his death — Christ in his blood 
and righteousness. " These are they," says John, " which 
came out of great tribulation." But it was not this 
which brought them to that blessed place. It was because 
they washed their robes and made them clean in the 
blood of the Lamb. Kemember also, that if the righteous 
are to be filled with joy when they come in sight of heaven, 
that there is an awful contrast to this joy in the case of the 
lost. When they come in sight of the prison of hell — when 
they look into that dismal place and hear the wailings of 
those shut up there. It is just as impossible to describe 



524 LECTURE XXVIII. 

their anguish as it is to describe the joy of the redeemed at 
at a glimpse of heaven. 

We come now to notice the admission of Christian and 
Hopeful into the Celestial City. As they come up to the 
gate of the city, they see written over it in letters of gold : 
" Blessed are they that do his commandments that they 
may have right to the tree of life and may enter in through 
the gates into the city." This quotation is intended to 
point out the character of those who are admitted into the 
kingdom of heaven. We have frequently remarked that 
it is not the keeping of the commandments which furnished 
the meritorious ground on which the sinner is admitted 
into heaven. It is Christ alone in his obedience and suffer- 
ings which does this. But yet it is no less true that none 
shall be admitted who do not keep his commandments. 
" For if any man be in Christ he is a new creature ; old 
things are passed away; behold all things are become new." 

In order to express the interest which those already in 
heaven feel in them who are constantly adding to their 
numbers, our author represents some distinguished citizens 
of that place as looking over the gates to see who was com- 
ing, viz: Enoch and Moses and Elijah, and such like. 

Men of whom we have read in the Word of God and 
whose names have been handed down, with approbation, on 
the page of inspiration. These shall rise up to welcome 
home the disembodied, redeemed spirit. From these shall 
ascend up a shout of joy and triumph at the sight of the 
redeemed of the Lord, as one after the other they are 
conducted by angels to the gates of the city. Our author 
then represents his pilgrims, as producing their certificates. 
They are examined by the King and pronounced correct. 



ENTRANCE INTO THE HOLY CITY* 525 

No fault or flaw is found in either of the documents. 
They are signed by the King's own hand and sealed with 
his signet. 

As there could be no doubt respecting them, orders 
are immediately issued by the King, that the Gate 
should be thrown wide open for their admission. What 
is this certificate, this all important document, without 
which we cannot enter into the King's palace and see the 
King's face? What can it be but the genuine work of 
the Saviour wrouglit in the heart of every believer by the 
power of the Holy Ghost. This is the believer's certifi- 
cate. This is the seal of the living God, to distinguish 
the objects of his everlasting love. All who have this 
certificate shall be admitted into the presence of the King. 
Those who have it not shall be shut out. On entering by 
the gate into the city, our author states that they were 
transfigured and had raiment put upon them that shone 
like gold. 

And it can scarcely, we think, be doubted that the 
entrance of the soul into heaven will be accompanied by a 
vast change. Death indeed produces a great change. For 
then the work of salvation is completed. The last touch 
is given to the image of God, upon the soul which has 
been in preparation ever since the work of regeneration 
was commenced : and it may be that a great change has 
been effected while the soul is passing from the river of 
death to the Celestial City. But the first views of that 
glorious place and of the King of Glory must produce an 
astonishing change upon the soul. "Beloved, now are we 
the sons of God : and it doth not yet appear what we 
shall be ; but we know that, when we shall appear, we 



526 LECTUEE XXVIII. 

shall be like him : for we shall see him as he is." The 
sight of God then produces likeness to God. In the con- 
clusion of this paragraph they are said to have harps put 
into their hands and croWns put upon their heads. The 
crowns in token of the honor now conferred upon them. 
The harps to praise God, because fitted for praising him 
far beyond anything they could attain to in this life. These 
glorified saints were not long in using the harps put into 
their hands. They sang with a loud voice : " Blessing 

AND HONOR AND GLORY AND POWER, BE UNTO HIM 
THAT SITTETH UPON THE THRONE AND UNTO THE LAMB 

roREVER AND EVER." And what a difference between 
the manner in which they now sang this song and that to 
which they were accustomed upon earth. There they tried 
to sing the song of redeeming love; but how little did 
they know of that redemption ; under what distractions of 
mind and coldness of heart did they often attempt to sing. 
This is now forever at an end, they see the work and 
the amazing love which led to that redemption in the most 
clear and obvious light. They shall never more have to 
complain of a wandering mind or a hard, cold heart. It 
is remarkable how frequently in the Book of Revelations 
singing the praises of God is represented as the grand, 
unceasing exercise of heaven. Rev. 5: 9. "And they 
sung a new song, saying, Thou art worthy to take the 
book and to open the seals thereof : for thou wast slain, and 
hast redeemed us to God by thy blood out of every kin- 
dred, and tongue, and people, and nation : And hast made 
us unto our God kings and priests : and we shall reign on 
the earth. And I beheld, and heard the voice of many 
angels round about the throne and the beasts aud the 



ENTRANCE IKTO THE flOLV CITY. 527 

elders : and the number of them was ten thousand times 
ten thousand, and thousands of thousands : Saying with 
a loud voice, Worthy is the Lamb that was slain to receive 
power, and riches, and wisdom, and strength, and honor, and 
glory and blessing," etc. 

There is one thing which it is remarkable our author has 
not even attempted to explain, that is : Christian and 
Hopeful appearing before the judgment seat of Christ and 
receiving at his own hands that crown of righteousness 
which fadeth not away. He makes no attempt to describe 
the solemnity of that scene, or the joy produced in the souls 
of those ransomed ones on hearing the sentence of acquittal 
and the blessed welcome from his own lips. This he evi- 
dently felt to be a subject beyond his ability, and therefore 
he is silent upon it. 

He tells us, however, that when the gate was open for 
the admission of the pilgrims he obtained a view of the 
city. The idea, is doubtless, borrowed from John. The 
description which follows consists of a few of those strik- 
ing figures to be found in the Book of Revelation. The 
city shone like the sun, he says. The streets were paved 
with gold and in them walked men with crowns on their 
heads, palms in their hands and golden harps to sing 
praises with. Some had wings and they answered one 
another continually. 

"Holy, holy, holy is the Lord." The remark with 
which he concludes is very natural : "And after that they 
shut up the gates ; which, when I had seen, I wished my- 
self among them." 

This book concludes with a very affecting case. It forms 
a perfect contrast to that we have been considering and is 



628 LECTURE XXVIIl. 

calculated to set it forth in a more clear and distinct light. 
In the death of Christian, our author designed to teach us 
that a man may be sorely distressed and yet die safe. The 
case of Ignorance is designed to teach us that a man may 
die easy and yet be lost. This Ignorance you will remem- 
ber is one who never saw his sins and the need of Christ's 
righteousness, but rested upon himself. Well that man 
comes to die and our author says : "One Vain-Hope, a ferry- 
man helped him over the river. " Alas, how many are fer- 
ried over by this Vain-Hope. So foolish and ignorant are 
men in the things of God that they live and die sustained 
by the false hope that they have done or can do something 
to merit God's favor in such a degree as to be eternally 
saved. This man comes boldly before his Judge ; but 
when asked for his certificate, finds that he has none. He 
tells the men by the gate that he has eaten and drunk in 
the presence of the King; but this will not do, and the 
King commands the Shining Ones to bind him hand and 
foot and cast him away. In his own estimation, this man 
thought he was near to heaven, and yet he was cast down 
to hell. What a disappointment was this. To imagine 
one's-self safe, and not become awakened until too late. 
To have the anticipations of heaven turned into the sor- 
row of hell. How sad ! 

And now we have come to the close of this book. We 
have seen these pilgrims passing through great tribulations 
and trials. But what of this. A few hours in heaven will 
make up for all. Nay, the rest of heaven will seem more 
sweet after the tossings of this life. Let me ask you in 
conclusion : Is this happy end to be yours ? Eemember 
in a little time you must draw to the close of your course. 



BN'TRA.NCE INTO THE HOLY CITY. 529 

You must stand upon that point which divides the world 
of sight and sense from the invisible World of Spirits. 

Are you to die in hope ? Not such a hope as that of Ignor- 
ance, but a hope built upon the rock, Christ Jesus. When 
your spirit passes through the Jordan of death, will it be 
met by angels and conducted with joy and gladness through 
the gate into the city? Or, on the other hand, are you to 
die without hope, or with a hope which will disappoint 
you in the last hour? Have you ever thought of these 
things? 

Perhaps I address some who have never given a single 
hour of thought to this solemn subject; some who were never 
alarmed on account of sin or who have never desired 
an interest in the salvation of Christ. Who have not fled 
that they might find refuge in the hope set before them. 
What shall you do when death comes? 

But on the other hand how delightful the thought that 
comes to the true believer when he thinks of the peace and 
joy that awaits him beyond the river of death. To such I 
can say : Lift up your eyes and look within the gate of the 
city for it is opened in the Word of God and you may see 
the blessedness of the place. There are a great multitude 
who constantly rejoice in the presence of the Lamb. We 
cannot tell their happiness. It is as great as the Infinite 
God can make it. What troubled lives do we live here on 
the earth. But faithfulness will overcome, and the prom- 
ise is that "Unto him that overcometh will I irrant to sit 
with me in my throne even as I also overcame and am set 
down with my Father in his throne." 



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